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THE 



Spiritual Companion, 



OR 



THE PROFESSING CHRISTIAN TRIED AT THE 

BAR of GOD'S WORD 5 

BEING — 

Answers to several Important Questions respecting the 
FAITH and PRACTICE of BEUEVERS, 

TOGETHER WITH 

A few Thoughts on the Character and Happiness' 

OF THE 

HAPPY MAN. 

TO WHICH IS PREFIXED 

The Touchstone of Saving Faith; 



> m oooooo'&Qooydo* 
By SAMUEL PIKE. 

PORTSMOUTH, JST. H. 
PRINTED FOR CHARLES PEIRCE 

BY W. TREADWELL, 180?: 






c ^c% 



THE 

TOUCHSTONE 
of 

SAVING FAITH, 



THIS most important subject is taken under consideration in 
Consequence of the following letter to me : 

U Reverend Sir, 

THROUGH grace (if I am not Mistaken) I have long had 
hope of being saved by Christ alone^ and yet am at some 
uncertainties as to the nature of true faith ; whether I am a 
real believer or not : and am concerned to know, if my hope 
be not the hope of a Pharisee, too much built upon such acts of 
the mind, as arise from a legal principle ; such as, an humbling 
sense of the pollution of my nature, and the sinfulness of 
heart, strivings against sin, endeavours after a religious frame 
of mind, raised affections in worship ; together with some 
knowledge and belief of Christ in his glorious person and offices 
that he is an all-sufficient, ready, free, and the only Saviour. I 
strive against any trusting in duties and frames ; but still I 
want to know, whether I have been made partaker of true sa- 
ving faith that is cf the operation of God, though mixed or ac* 
companied with doubts and unbelief. Therefore, Sir, I iritreat 
you, in your casuistical lectures, to describe that faith, by w. 
the soul makes out to, applies', and receives Christ alone for 
yation ; to describe what are these thoughts or acts of the mind 
towards Christ, or God in Christ, which flow from regenerating 

r e, or the new principle of spiritual life implanted in 
soui by the Holy Spirit. Principles are known by cis, 

This firincifile of living faith is known by its acts, b ;ard 

frame, thoughts and affections of the heart. I have ofteahearei 
j ward feelings of rest, joy and peace, -which lv 
/ for. If a soul seeks *c Christ at uncertainties, with 
^ght, if I am saved, it must be by Christ aijtie^ an 
E at peradventure prays for pardon and sal- ation wj 
hope, is this a sufficient evidence of true justifying faith r Or 
may not an unrenewed sinner, under the influence of corn 



4 T?he Touchstone op 

grace, have these thoughts and desires working in his mind, and 
vet he destitute of the appropriating possession and enjoyment 
of Christ, or union with him . ? I have wrote thus much, because 
I would fain have my case rightly taken, and I hope you will 
comply with my request. Your kind instruction and help here- 
in may be a means of my relief under this real concern of 
mind, and will much oblige me (perhaps many). I am, 

" Reverend Sir, 

" With cordial Resfiect, 
" Yours, 
" Sincere Seeker." 
" P. S. Perhaps you will make more than one question to an- 
swer my desire." 

^^HIS letter is evidently a serious and deep enquiry inta 
the very vitals of religion, into the very essence and 
foundation of experimental Christianity; and therefore de- 
serves the closest attention in considering it, and the utmost 
care in handling it. A mistake, here maybe most detrimental : 
And we ought to be very cautious, lest we fall into anerrour on 
either hand ; lest the false hope of the hypocrke be encourag- 
ed, or the true hope of the gracious soul be discouraged. We 
must not administer peace, where there is no peace ; nor yet 
grieve the hearts of those, whom the Lord would not have 
le sad. To steer the direct course between presumption 
and despondency, is most desirable, and yet truly difficult. LeE 
Very one therefore r ead what follow with close attention, com- 
paring it with the word of God, and begging that the Lord, 
the Spirit, may enable them to apply it to their own cases and 
consciences in a right manner. 

The writer of the above letter very justly remarks, that it 
will be needful to solve more than one question, in order to an- 
swer the full design of it. And I think the two following wiil 
be sufficient. 

Quest. 1. How far may a person's heart and ways be rec-* 
tified, and he notwithstanding be destitute of saving faith ? 

Quest. 2, How shall we know whether our faith be saving^ 
amidst all the weaknesses and doubts that may attend it ? 

Let us now attempt to bring ourselves to the touchstone of 
the sacred scriptures, while we have laid before us the consid- 
eration of these two important queries, the former of which is 
cf a very searching nature ? and the latter of a very satisfying 
and consolatory nature. 

To begin with the first : 

How far may a person's heart and ways be rectified, and 
he notwithstanding be destitute of saving faith ? 

It is evident from scripture and experience, that persons 
aiay corue very near to the kingdom of God, and yet never 



Saving Fai . 5 

actually enter into it. Permit me the t eed in this 

enquiry ste/i by stefu 

1. A person may be of a very good , and be 
endowed with many valuable qualifications, although destitute 
of saving faith. What is generally called good nature, is a 
gift of divine providence, which is by no means peculiar to true 
believers. For those, whose tempers are naturally rough, may- 
be favoured with a principle of special grace, while persons of 
a sweet natural disposition may be total strangers to it. Al- 
though human nature is very degenerate and corrupt in all, yet 
ve rind sometimes many things very amiable in those that have 
no religion at all. There may be so much decency?sobriety, 
humanity, compassion, generosity, fidelity, and the like, in the 
natural dispositions of persons, as make them truly valuable, 
very agreeable, and really useful in life. Yea, 'tis very difficult 
to say how far a sweetnessof temper, cultivated by an education, 
may extend its influence to the regulation of the conduct. But 
after all, nothing is more evident, than that all this may be, 
where there is no saving faith ; for even a heathen that knows, 
nothing of Christ or his gospel, may be possessed of such amia- 
able qualifications. And among those that are favoured with , 
the light of revelation, there are apparently some of a rugged 
natural disposition, who have the true fear of God before their 
eyes ; while others with all theiriovely qualifications, have no 
appearance of true religion. God is pleased to bestow his spe- 
cial blessings upon some of both sorts, on purpose to make us 
distinguish between good nature and saving grace. 

2. A person may be influenced by the principles of civility' 
and morality, and yet be destitute of saving faith. He may see 
the necessity and propriety of doing justice and loving mercy ; 
may see it to be his incumbent duty to do to others as he would 
that others should do to him ; and so become strict in his mor- 
als, upright in his conversation between man and man ; may 
abhor lying, cheating, and all\inds of deceit /have a great 
regard for honesty and integrity, for paying his just debts, 
speaking the,truth to his neighbour, and would upon all occa- 
sions do him justice. In a word, he may have a conscientious 
regard to the duties of the second tablej both with respect to 
himself and to his neighbour ; and so be what is generally called, 
a sober, virtuous, honest, temperate, useful person. All these 
things are doubtless very good in themselves ; and where there 
is true religion, these things will be found. But let us not thihk 
them sufficient evidences of saving grace ; for all these moral 
principles may be entertained and iollowed by a person 
that has never known, or perhaps heard of Christ. The young 
man in the gospel was evidently such a one, while a stranger 
both to the doctrine and to the experience of faith. Matth* 
*is. 18—80, 



6 *Tk± Touchstone of 

3. A person may be influenced by many serious and religioui 
firincifile&y and yet be without a principle of saving faith. He 
may have a serious regard to his duty towards God, as well as 
towards his neighbour and himself. His conscience may be 
impressed by a sense of the divine authority, his heart may be 
engaged by a sense of divine goodness in providence, and his 
concern may be awakened by a consideration of the affairs of 
his precious, immortal soul. All these things, and many more 
of the like nature, may be where there is not the least grain 
of true faith. These will appear strange assertions to many ; 
but I doubt not to make them evident from the word of God, 
and from the nature of the thing. Let me descend into a few- 
particulars, (1.) A person may be constant to, and take de- 
light in devotional exercises ; may give himself to reading 
good books, hearing of sermons, may fast and pray, and re- 
ceive the sacrament, and after all be a stranger to the saving 
grace of God. Was not this the case of the Israelites ? Isaiah 
Iviii. 2. Was not this the practice of the hypocritical and self- 
righteous Pharisees in Christ's time ? And yet none can think 
that these were truly gracious. Let none therefore conclude 
that they have the grace of God, merely because they regular- 
ly attend to and upon devotional services. Yea, (2.) A per- 
son may attend to these duties with real seriousness and con- 
cern for the welfare of his soul, and, so far as he knows him- 
self, be sincere herein, having no hypocritical or worldly views. 
To use the words of a late valuable author : " Man in a natur- 
al state may have strong convictions of the infinite power, wis- 
dom, justice, and goodness of God, and of the judgment to come, 
and of the everlasting happiness of the godly, and the torments 
of the wicked : and there convictions may stir them up, not on- 
ly to make an high profession, and to utter rare sayings con- 
cerning God and godliness ; but also to labour with great earn- 
estness to avoid ail known sin, to subdue their lusts, to perform 
universal obedience to God in all known duties, to serve him 
with their lives and estates to the utmost, and to extort out of 
their hearts some kind of love to God and godliness ; that, if 
possible, they may escape the terrible torments of hell, and 
procure everlasting happiness by their endeavours." 

These are hard sayings to many. But I have two reasons to 
offer for the proof of these things. One reason is, because the 
apostle Paul, before his conversion, appears to answer this 
character, according to the account he gives of himself. And 
the other is, because all this seriousness., piety, and devotion 
may be produced only by the general principles of the being 
and perfections of God, and the certainty of a future world, 
without any dependence upon, regard to, or right knowledge of 
the Lord Jesus Christ ; and the person may be working upon 
purely relf-righteous principles, thinking to make his way to 
Ueaven by his own strength and merit, 'T^s indeed imposs> 






Saving Faitk. f 

ble to say, how far merely moral principles may work upon 
the mind, rouze the concern, affect, the conscience, and stir up 
the endeavours. There may be much seriousness and devour 
tion in the mind, without any thing of faith in Christ as the 
foundation. Nay, (3.) A person may be engaged to pay some 
regard to the inward part of religion. He may see something 
©f the evils of his heart and thoughts, may mourn oyer them : 
He may strive to curb and subdue his passion, his pride, his re- 
venge, his notional impurities, and the like : He may strive . 
to get his heart affected in and by religious duties ; may be -ve- 
ry active and intent upon divine practices, in order to subdue 
hisSinful lusts •, and all this (pray observe it) with a view to 
obtain the favour of God, and to make some atonement for his 
sins ; whereby he shews himself to be still wedded to the law, 
and to know nothing of faith in Jesus Christ. He may pray 
frequently and fervently, hear attentively, read seriously ; and, 
in the midst of all these things, be averse to the freeness of di- 
vine grace in Christ, and be building upon a self-righteous bot- 
tom, as the devout Pharisees did. Yea, (4.) He may have 
some desire after an interest in Christ, and his purchase ; have 
some notion of the necessity of coming to him for salvation ; 
while he does all these things to fit himself for Christ, and to 
appear before him. He strives, he mourns, he prays, think* 
ing that he may not, and ought not to come to Christ, until he 
has in some good measure prepared and purified himself. 
Here is indeed an appearance of true humility, but there is a 
cursed pride at the bottom of all. He still goes about to make 
his own righteousness stand, and will not submit to the righ- 
teousness of God. He aims, not to receive Christ and salvation, 
as a free gift, but strives to entitle himself, and recommend 
himself to Christ by the excellency of his own prajers and en- 
deavours. Though he follows after the law of righteousness > 
he does not attain to the taw of righteousness ; because he seeks 
it not by fail h, but as it were by the works of the /aw, Rom. 
ix. 31, 32, Thus, you see how far a person may proceed in 
practical, devotional, and even experimental religion, without 
having the least degree of true faith in Christ* 

4. A person may be well acquainted with, and be zealous for 
the fitcutiar doctrines of the gospel, and yet be destitute of sav- 
ing fakh. This is one thing mentioned in the above letter, 
namely, a knowledge and belief of Christ in his glorious fier* 
son and offices, that he is an all-sufficient, readyffree, and the 
only Saviour. Doubtless there may be much notional knowl- 
edge of gospel-doctrine, without a principle of saving fai/h, 
For a person may understand the truth, and never feel the 
power of it ; he may be orthodox in principle and heterodox 
in practice. This is a truth that needs no proof to support it, 
because it is awfully verified in loo, too many instances. Yea ? 
a self -righteous principle m^y lurk under the appearance of 



% Tete Touchstone oi 

disbelieving and disclaiming it. Are there not some, who is- 
stead of making their knowledge of the gospel a means of lead- 
ing them to Christ for grace and salvation, do make their very 
knowledge itself to be a part of their justifying righteousness I 
They pride themselves in it/ make their boast of it, and think 
that, because they are so intelligent and orthodox, therefore 
Christ will receive and save them., Thus their knowledge and 
zeal make them proud, instead of bringing them to the foot- 
stool of free grace. And where this is the case, there is great 
reason to suspect the want of saving faith, though orthodoxy 
of sentiment may be even joined with regularity of practice. 
For a person may understand all mysteries, and all knowledge 
and yet want that faith w&iclvworketh by love, 1 Cor. xiii. 2. 
5. A person may be affected with the doctrines of the gospel, 
and the love of Christ, and yet be destitute of saving faith. 
This I am obliged to add to all the foregoing, because the scrip- 
ture is so express upon it, and because the superficial experi- 
ences of many confirm it. In Matth. xiii. 20,21. we read of 
the stony-ground hearers, Who attend to the word" with plea- 
sure, and receive it with joy, and yet have no root in themselves. 
Thus many, in this day, attend upon the gospel with much de- 
light, seem greatly pleased with it, and affected by it, and are 
sometimes raised almost to ecstasies and raptures : They are 
melted by the word read or heard, and so are highly delighted 
with it. Now such as these, one would imagine, could not fail 
of being true believers, and we are ready to expect that they 
will prove eminent Christians, But, alas I all this perhaps 
proves like the morning cloud, or the early dew ; we soon find 
something in their temper and conduct, that carries a sad evi- 
dence with it, tjiat the work is not solid and saving. As there- 
fore we have such instances, 'tis dangerous to conclude from 
present feelings and motions. Under these occasional impres- 
sions, persons m?4>' seem cheerfully to venture their souls upon 
Christ, to be really and strongly desirous of an interest in him, 
may appear greatly delighted with the method of grace, and 
to have a flaming love to Christ, and zeal for his cause. In a 
•Word, there is scarce one experience you can mention as an ev- 
idence of true faith, but it is mimicked by the affections on such 
occasions. But, in reality, the word does not enter into the 
heart itself, it only floats on the imagination ; and instead of 
being written or engraven upon the heart, the work appears to 
be surperficial in the event. Some take occasion from such in- 
stances to confi r m themselves in the denial of that most estab- 
lishing doctrine of the saints perseverance. But we must an- 
swer with the apostle John, in his first epistle, chap. ii. 19. 
They went out from us, but they were not of us ;fornf they 
had been of us, they would, no doubt, have continued with us* 
We must have more solid evidences for the truth of grace itf 



Saving Faith. ™ 

lf\e lieart, than those which arise from the mere motions of the 
affections. 

1 must add one particular more. 
6. A person may be fully persuaded in his own mind, that he 
has an interest in Christ, and yei be destitute of saying faith. 
There are some who make such a persuasion as this to be the 
very essense of saving -faith : And so conclude, that every per- 
son" who can persuade himself, or be persuaded to believe Christ 
to be his, is a true believer ; and that those who fall short of 
this persuasion are void of faith. This is a very discouraging and 
.s opinion, 'fis a; very discouraging tenet, with re- 
J : to truly serious souls. For, if none have the principle of 
faith in them, but such as are arrived to this assurance, then we 
must cast oat of the list of true Christians many thousands of 
souls, who give the clearest proof, in every other respect, that 
they are born of God. 'Tis the duty of gospel ministers to hold 
forth the freest encouragement to distressed doubting souls, and 
so be helpers of their joy. But farther, this is a very danger- 
ous opinion, and 'tis to be feared some have made an unholy 
use of it. Some persons of this notion apprehend, that because 
grace is absolutely free, therefore all a sinner has to do, is to 
persuade himself directly and immediately, that Christ and all 
the blessings of grace are his. Thus they encourage a presump- 
tuous hope, an ungrounded assurance ; and would persuade per- 
sons at once to believe, their interest in Christ ; and then assure 
them that all is well. Do any such presumptuous persons read 
these lines, I would here take the freedom to describe their 
character, and read their doom. You say in your hearts, " well, 
since Christ and grace are i'vee, 1 will therefore firmly believe 
that Christ is mine, and heaven is mine, let my conscience, let 
my conduct say what it will to the contrary. I am persuaded 
that ail is well ; because I am so persuaded, therefore all is ac- 
tually well with me : I will make it my chief business to keep 
this persuasion alive in my mind ; and when any thing arises 
in my experience or conduct that would forbid the persuasion, 
I will believe through it all, and so prove the truth and strength 
of my faith, by believing in opposition to all my sense, feeling, 
and conversation." And when a person is risen to such a pitch, 
of presumptuous hope and assurance, he grows the looser in his 
conduct, and the more regardless about sin and duty, and looks 
down with contempt upon the poor doubting, but cautioas Chris- 
tian ; esteeming him a Legalist for the tenderness of his con- 
science, and for the sacred regard he has to prac f ical and 
experimental religion. I hope there are not many who abuse 
the precious doctrines of free grace in such a vile manner. But 
be they more or fewer, they may see their picture, and read 
*heir doom, in Micah iii. 11, 12. The heads thereof judge for 
reward, &c. yet ihey will lean u/ion the Lord, and say, is not 
Lous among us ? surely ns evil can come ufion us, Then-- 



10 The Touchstone of 

fore shall Zlonfor your sake be filowed as a field) 8cc. Thoed 
who will thus lean upon the Lord, will persuade themselves at 
all adventures that they are safe, while they regard iniquity in 
their hearts, and practise it in their lives, are the most detesta- 
ble of all that Wear the Christian name, and must expect to 
have their presumptuous hopes totally demolished ; white the 
poor, dark, conscientious Christian, whom they despise, shall 
be brought forth to the light of comfort and joy. 

Let us now close up this branch of the subject, by a few words 
of improvement. 

i. How' dangerous is all self-righteous doctrine oh the one 
hand, and all Antinomian doctrine on the other } 

Both these sorts of doctrine are indeed very agreeable to proud ? 
corrupt nature ; this makes it pleasant, but the more pernicious. 
Some teachers discover no difference between good nature and 
saving grace ; others make little more than mere morality the 
essence of their religion, not knowing the difference between 
Heathenish morality and gospel-holiness. And how danger- 
ous must it be for souls to be led to depend upon their own piety 9 
virtue, or devotion, instead of being directed to Christ, in whom 
alone salvation is to be found I But while morality and piety 
should not be so exalted, as to be put in the place of Christ for 
righteousness ; so neither should the free grace of God be ex~ 
ailed in such a manner, as to neglect or darken' the necessity of 
true holiness in heart and life. Ministers had need take special' 
heed how Uiey preach, and others should be as careful how and 
what they hear ; lest the pride of human nature should be fed 
by self-rfghucus doctrine, or the corruption of human nature 
be indulged by Aotinomiah doctrine. He is a true gospel-divine 
that can keep tlie medium between these two extremes in his 
preaching ; and he is a true Christian that keeps this medium 
Hi his experience and conduct. An inclining to either side, to 
the right-hand or to the left, in preaching" or practice, is very 
pernicious, . % ■ 

2. What necessity is there, for all that make pretensions to 
religion, to examine themselves thoroughly, lest there be a flaw 
an essential flaw in their religion 1 You may be possessed of 
manv amiable qualifications, may have performed many duties, 
may" make high pretensions, and a shining appearance in your 
own eves, and in the eyes of others, without the least degree of^ 
true Christianity in the heart. Do not conclude you are.frUS 
believers upon slight grounds. Are you moral ? so wasPauJ 
when a stranger to a work of grace. Are you devout? so were 
the Pharisees, and yet were enemies to Christ. Are you ortho- 
dox ? so are many that never felt the power of the truth. Are 
your affections sometimes moved under ordinances ? so it was 
with the stonv-ground hearers. Have you a persuasion within 
yourself that Christ is vours ? so has many a presumptuous en- 
thusiast. Look therefore closely into your hearts and ways, m® 



Saving Faith. , 11 

see -whether, in the midst of all your professfon and pretensions, 
you have that faith in Christ which worketh by love. Pray 
earnestly that the Lord would examine and prove you, that he 
would try your reins and your heart, 

3. How desirable and useful are many things, that are yet 
short of true Christianity ! We should not, we would not de- 
grade or depreciate any of those particulars, which have been 
laid aside as insufficient evidences of a saving faith. God for- 
bid, that we should despise civility, morality, devotional exer- 
cises, or scriptural knowledge. It is the duty of all to aim at, 
and seek after these things. And those who have believed irj 
God, are under special obligations to maintain good works ; 
for these things are good and profitable to men. 

4. What a mercy is it that any are endowed with saving faith, 
and may come to the knowledge of it for themselves I Some 
may be ready to say, if these things are so, \^ho then can be 
saved ? But let us not say this in a'way of discouragement, but 
rather answer ourselves ; With men it is impossible, but fBth 
God all things are possible. And, if we have any desire after 
this faith and salvation, or any concern about it, let us take that 
rule with us, Jas. iv. 6 God resist heth the firoud> but giveth 
grace to the humble. 

Do you father enquire, N How is it possible for me to know 
whether I have received this precious faith ? I am afraid I 
have net, since there are so many things that are short of it, 
and so many difficulties attending the enquiry." I answer let 
me intreat you to suspend your doubtful and gloomy thoughts 
upon this head, till you have seen or heard the other part of 
this subject. I would not have any serious soul discouraged by 
what has been offered. If the Lord should make it a means of 
demolishing any false hopes, or awakening the consciences of 
any deluded souls, it will be a great mercy to them ; while the 
timorous soul, that desires to lean and live upon Christ, will, I 
trust, receive some encouragement from the plain solution of the 
next question. 

Proceed we now to the other question proposed. 
HOW shall we know whether our faith be saving amidst all 
the weaknesses and doubts that may attend it ? 

N. B. It will be very proper in this place to peruse afresh 
the letter, which occasioned both the questions ; because this 
latter query, as well as the former, is founded upon, and has a 
continual respect to it. 

THERE is scarce a subject in divinity, wherein valuable 
sound divines are apparently more disagreed, and whereby 
Christians are more often perplexed, than this which relates to 
the nature and workings of true saving faith ; and yet it is un- 
dtniably a subject of the greatest importance : For the implan- 
tation of this grace, and an experience of its workings and act* 
logs, are necessary to the very existence of vital Christianity, 






22 The Tou cm s to<n e &f 

\No subject is more plainly treated of, more copiously handle^ 
nor more frequently referred to in the sacred scriptures, than 
this. — There is scarce a page in any of the devotional or doc- 
trinal parts of the Bible, but faith is mentioned, or some of its 
actings described under the words, trusting, hoping, waiting, 
receiving, and the like. What is the true reason of this disa- 
greement among judicious Christians, is difficult to ascertain. 
But I am greatly apt to imagine, that the difference is. chiefly in 
words ; the subject itself being of such an experimental nature, 
the appearances of saving faith being so very various, and 
language being scarcely adequate to the theme. Nothing is 
more difficult than to express, in proper words, the motions and 
workings of the mind. The great question is this, What is the 
nature of that act of the mind, whereby a sout betakes itself to 
Christ for all salvation? Does it include in it an assurance or 
persuasion of a person's own interest in Christ, and the bless- 
ings of salvation ? If it does, what degree of this persuasion or 
hope is necessary in saving faith ? And if it does not, wherein 
does the applying act of faith consist ? — For my part, I shall 
endeavor to cast aside perplexing queries, and take the whole 
of what I have to say from the sacred scriptures, mentioning 
and explaining the ideas the Bible gives us of the nature and 
actings of saving faith ; hoping that this method will strike ou* 
the clearest light, and afford the most satisfying evidence. 

The subject is very copious and large, because the scripture 
is so full and distinct upon it ; but I shall confine myself chiefly 
to those searching, interesting questions that are put, and to 
those difficulties that are started in the letter > upon which both 
these cases of conscience are founded. 

The writer of the letter desires me to describe that faith, 
fey which the soul makes out to, applies and recieves Christ 
alone for salvation ; to describe what are those thoughts or acts 
of the mind towards^Christ, which flow from, and are proper 
evidences of regenerating grace. He next proceeds to argue 
in a judicious way upon it, by observing that principles are 
known by their effects, and that therefore this principle of liv- 
ing faith must be known by its acts, by the inward frame, 
thoughts and affections of the heart. And then puts a question, 
whether a soul's applying to Christ for salvation with after-ad* 
venture, is a sufficient evidence of justifying faith. 

Ail these questions I shall endeavour to give a reply to, by 
explaining the language and ideas of scripture on the subject, 
which I apprehend is the best and safest, and likewise the 
clearest method. Bear with me then, while I expatiate free- 
ly upon it .; and let me beg you to read with peculiar attention, 
as upon a matter that concerns the life of your souls. 

We have an exact and ample description of his grace of 
faith in that well known passage, Heb. xi. 1. Aowfoithis the 
substance of things hoped for ) and the evidence of things not 






Saving Faith. IS 

seen. Without any learned or critical remarks upon this text 
we may easily observe, that what faith fixes upon as its object, 
are things invisible or future ; things ho/ied fbr y and things 
not seen. And thus it is distinguished from sight. Now it is 
here said, that faith is the substance of things hoped for ; as it 
gives these things a substance or subsistence in the mind, by 
sabstantiating and realizing them to the mind, and impressing 
them upon the heart. It is likewise the evidence of things not 
seen ; as it applies the evidence of their reality to the mind, 
and makes them as evident and real to the soul, as if they 
were visible things. So that the whole is this : Faith in itself 
is nothing else but the real impression and application of gos- 
pel-truths and gospel- promises. When a person truly believes, 
the gospel is written in and upon the heart, engraven upon the 
spirit of the mind ; so as to become the principle of a person's 
actions and affections. Carnal and worldly persons are acted 
upon, and influenced by worldly and carnal principles ; but be- 
liever?, as such, are acted upon and influenced by gospel-prin- 
ciples. And these gospel-principles are chiefly such as these, 
that Christ is a most necessary, most suitable, most free and 
an ail-sufficient and the orrly Saviour. If a person has these 
truths not only printed upon his imagination, but written upon 
his heart, and applied to his own case and conscience, he is then 
possessed of saving faith. 

But a pe^on cannet clearly know that these truths are sav- 
ingly impressed and applied, but by the motions and actings of 
his mind in consequence thereof. For let a person have*ever 
so clear a knowledge of the truth, ever so firm a belief of it, ev* 
er so great a value for it, or have his affections ever so much 
moved by it ; yet if his soul is not excited to those actings, 
which are suited to the truth believed, he has no proof of his 
being possessed of this saving principle. 

You will ask then, What are those actings of the heart which 
are suited to, and produced by the saving impression of such 
gospel-truths ? I answer in scripture-language, If any one tru- 
ly believes, for himself, his own necessity, and the fulness and 
freeneas of Christ as a Saviour, he is induced hereby toyfy f 
him, to trust in him, to lean upon him, to lay hold of him> to go 
to him, to take shelter under him, to make him his refuge, his 
portion, his hope and his salvation. Here lies the centre of the 
whole evidence ; not in the degree of a person's knowledge, nor 
in the degree of his persuasion concerning his own personal in- 
terest. 

You will proceed to ask. What is this coming to Christ, 
receiving of him, leaning upon him, taking shelter under him, 
and the like ? I answer, all these phrases, though various in 
words, are the same in sense, when applied to the workings of 
the mind, and so they all illustrate and confirm each other. Se 
that it is much the same, which of these I fix upon $ and it 
B b 



14 Thk Touchstone of 

would be to% tedious to run through them all distinctly. They 
«are all of them figurative expressions ; taking a natural and 
common idea, and applying it to the spiritual motions and act- 
ings of the soul ; and therefore are all to be understood in a 
spiritual sense. I would make choice of one out of these various 
phrases, and explain it with a particular view to doubts on the 
#ne hand, a»d assurance on the other. 

That which I shall at present fix upon, is the act rfjlying to 
** refuge, or taking shelter under a covert. Christ is the true 
city of refuge^ and souls in believing are represented as fleeing 
for refuge to lay hold on the hope set before us, Heb. vi. 18. 
Christ is the covert from the tempest, Isa.xxxii. 2. and believ- 
ers by faith take shelter under it. Let me then illustrate and 
diversify this similitude in a familiar way. 

Let us suppose a person in the field to see a terrible storm 
a-coming, which he wants to be sheltered from. The sight 
makes his heart tremble with a peculiar awe and fear. Let us 
likewise suppose him to be informed of, or to see, a safe refuge, 
shelter, or covert at hand. Now let this person be ever so well 
persuaded of the safety of this shelter, and his welcome to it, 
yet if he does not actually take sanctuary under it, he is still 
exposed to the violence of the storm, whatever be his motive or 
reason for not flying to it. Perhaps he may be indifferent about 
it, not apprehending the storm to be very dangerous ; or he 
may think to weather k himself without a shelter, or he may 
have dislike to the shelter itself, or may think that some other 
shelter may be sufficient for him. In either of these cases he 
still neglects to fly to it, and so must take the consequences, al- 
though he may see the storm, and believe the freeness andNsafe- 
ty of the refuge proposed. This is an exact representation of 
the case of the sinner, who begins to be unaer some concern 
about his soul ; has learned, and does believe in a sense, thai Jesus 
Christ is a free and sufficient shelter ; but either through in- 
difference about Christ, or through dislike to him, or through 
an opinion of his own sufficiency, still keeps off from Christ, as 
the true Saviour, and so stands exposed to the storm of God's 
wrath, notwithstanding all his knowledge of, and opinions about 
the Lord Jesus Christ. 

Let us next put the case in a different point of view ; and sup- 
pose a person seeing a storm coming, and greatly terrified by 
the apprehensions and appearances of it ; but knows very little 
of the shelter that is near at hand : He has heard something of 
it, enough to make him wish that he were under it, and to be per- 
suaded he would be safer there than any where else ; but may 
Question whether he shall be admitted into it, whether he has 
any right to fiy to it ; and many other such doubts and fears 
way possess him. Yet he is driven by mere necessity,- sees no 
ether relief, and upon the whole has such a glimmering hope, 
that possibly Hi may be admitted, while he is certain to be do- 



Saving Faith. 15 

stroyed otherwise : He therefore, in this trembling way, actu- 
ally betakes himself to it, and so is safe, whether he apprehends . 
it or no for himself in the act of flying to it. For his actual 
safety is not hindered by the fears of his soul, nor would it be 
promoted by any notional assurance ; but the whole of his se- 
curity depends upon the safety of the refuge itself, and upon his 
admittance into it, upon kis recurring to it and taking sanctua- 
ry under it. This is an exact representation of the frame and 
condition of a poor soul, who knows but little of Christ, fears 
much through the weakness of his faith, and yet ventures 
through all objections to cast himself upon the Lord Jesus for 
all salvation. I wiM leave it to your own thoughts to apply the 
similitude more distinctly ; and shall proceed to collect from 
hence the real workings- -of the believer's heart in the act of 
believing on, or running to Christ for spiritual safety. 

Casting aside the natural simile, and the outward act of flying* 
we are now to attend the workings of the soul both when iauk 
is very strong and clear, and when it is very dark and feeble. 

If faith acts in a very vigorous, lively and comfortable man- 
ner, the language of the heart is to this purpose : My misery I 
feel to be exceeding great, my state I see is in itself exceeding 
dangerous and helpless ; I know and see there is no hope in 
myself; I cannot atone for one sin, 1 cannot root o«t one corrup- 
tion, I cannot perform one duty of myself ; neither can I secure 
myself from that vengeance that is due to me, or prevent my 
being miserable for ever : But, O my soul, don't therefore des- 
pond, I have heard of a glorious all-sufficient Saviour ; oi;e who 
is able to save to the very uttermost, having made a perfect a- 
tonement, and wrought out a perfect righteousness for poor mis- 
erable, guilty wretches, such as I am. The truth of God and 
the oath of God assure me that this Saviour is altogether free ; 
that the most unworthy, guilty and polluted souls are welcome 
unto him, coming to him for pardon and purification ; that I 
myself, notwithstanding ail my sin and misery, am not excluded 
from this hope and salvation : I will, therefore, without hesita- 
tion or fear, repair directly to this Saviour, thankfully accept 
of his whole salvation : being fully persuaded, that him that 
cometh frt will in no wise cast out. I believe his promise, I 
will go and plead his own word, and lay a bold, but humble 
claim to all the salvation I need : Nothing shall hinder me from 
this confidence in him ; but I will go and call him my Saviour 
and my God, my portion and my salvation ; knowing that he 
will not disappoint my hope, deny my claim, or rebuke my con- 
fidence : though I am in myself so utterly unworthy and pollut- 
ed." The soul having tliusby faith in free grace reasoned itself 
into this glorious hope, immediately repairs to Christ, pleads 
the promise^ claims Christ and all his salvation, and finds rest 
in him. Oh, what satisfaction and consolation, what joy and 
triumph does the soul now experience ! This is the joy and 



26 The Touchstone of 

^ pleasure of faith ; founded not upon any past evidences, but uj*. 
" on the entire fulness and freeness of Christ. Now this satisfac- 
tion in Christ produces a hearty love to him, delight in him, and 
a desire to honour and serve him for ever. It makes the ?oul 
abandon all self-righteousness, as nothing worth ; and to hate 
every false and sinful way, as dishonourable and abominable to 
that Jesus, whom it loves with a superlative affection. 

But if faith acts in a very weak, feeble^ and uncomfortable 
manner, the heart speaks to this purpose : " O my soul, in 
what a miserable condition art thou ! Surely I am a lost crea- 
ture. I am ruined. I have ruined myself, my sins cry aloud 
for vengence, and my heart is above measure, beyond concep- 
tion polluted and abominable. I cannot help myself, all the cre- 
ation cannot help me : my sins are gone over my head, as a 
heavy burden, too heavy for me to bear : And oh, what shall I, 
■what can I do ? Whither shall I fiy for shelter from the wrath 
due to me, and how shall I get this sinful heart of mine cleans- 
ed, fit to appear before God ? 01 am lost, utterly undone in 
myself. But is there no help, no hope ? I have heard indeed, 
that there is an all-sufficient and gracious Saviour provided ; 
but I greatly fear whether he will pity me and save me. I c&n- 
Dot believe that ever I shall be welcome to him, cannot think 
lhat ever he can pardon such a vile sinner, or will cleanse sucfi 
a polluted heart as mine is. I cannot apprehend that such in- 
finite favours as I must have, or perish, will ever be granted to 
one so ill-deserving and hell-deserving as I. Surely I can nev- 
er be one for whom he shed his precious blood, and therefore 
can expect no welcome at his throne, no admittance into his 
love. But my necessities press hard upon me : If I stay in this 
condition, *;y damnation is certain. 'Tis however possible 
there may be some hope. If I goto him, and venture to lay 
rnyseif at his feet, it cannot make my condition worse. I will 
therefore &o and confess my sins, and see if there be any mercy 
for me. But what shall I say ? I tremble to think of appearing 
before him, whose < ime I have dishonoured, whose blood I have 
trifled with, whose mercies I have abused, and whose calls and 
invitations I have slighted. However, go I will, and if I perish, 
I perish. ,f Whereupon the poor desponding soul ventures to 
the throne of grace, pours out its complaint, confesses its guilt, 
mentions something in a trembling manner of the free grace of 
Christ ; and perhaps is in such a fright, under such tremor 
and dread, that it knows not where it is, nor what it is about ; 
little thinking that it is now acting faith upon Christ. Well, be- 
ing thus come, the soul receives just encouragement enough to 
go again and again ; and from this time forward it loves and 
prizes a throne of grace, is watchful against every thing that 
may grieve the Spirit, and offend the Saviour ; it seeks to no 
other refuge, but looks this way alone ; and receives such a 
view of Christ as to make him lovely and desirable. Though 



SAVIXG FAlffc. if 

darkness and doubts may still possess the mind, yet it will cleave 
to Christ, heartily desiring to be found in him, and to be made 
more and more like him. 

\ person that approaches to Christ, and acts in this trembling 
way, obtains the same safety, though he does not possess the 
same comfort and assurance, with the former. For our safety 
does not depend, as I said before upon our assurance ; but upou 
the welcome which Christ gives to the coming sinner. Though 
we believe not with such assured faith, he abideth faithful ; he 
cannot deny himself. Oh what encouragement is here for the 
weak faith of such trembling souls, to shew them what hope 
they may entertain, and what free promises they may plead ! 

There are various degrees between these two opposite cases 
which I have represented, and there is a vast variety of exper- 
ience. For the same soul, that at one time comes with tremb- 
ling, may at another time receive further hope, and then sink 
back again into the same discouragement as before ; while a 
person that has at first fled to Christ with much assurance, may 
have his faith assaulted and staggered afterwards. In other 
persons there is a great mixture of hope and fear, joy and dis- 
tress by turns ; but, in general, there is a gradual increase of 
hope and love ; for the path of the just is as the shining light, 
that shineth more and more unto the perfect day. 

Let me once more observe, that there is a great variety, not 
only as to the strength or weakness of faith ; but likewise as to 
means and ordinances, in and by which it works. For with 
some these actings of faith are exercised in a way of serious 
meditation ; whilst others cast themselves upon Christ by pray^ 
er ; and not a few have these workings drawn forth in reading 
or hearing the sacred oracles. And those who observe the 
motions of their souls will find, that in either of these ways the 
soul does actually, seriously, and cordially betake itself to Christ, 
and cast itself upon him. 

Thus I have endeavoured to describe, in a plain and famil- 
iar way, chiefly under one figure, that of flying to a refuge, the 
special actings of saving faith, I might in the same manner run 
through and expatiate upon the other representations of it, such 
as coming, leaning, receiving, and the like. But this is unne- 
cessary, because it would still be found to be the same thing, the 
same sort of act under them all. For 'tis the coming to a free 
fulness, leaning upon a free prop, receiving a free gift, as well 
as running to a free shelter. And under them all, there is re- 
ally an appropriating possession of Christ, and an application of 
him to the soul, with greater or less degrees of hope and com- 
fort, founded upon the free welcome the gospel gives to a coming 
sinner. 

But after all that has been said, it must be confessed that 
sometimes the very act of faith is so weak or confused, that a 
person cannot by a reflection upon these transactions between 
B b 3 



18 



TtfE foUCaSTONE OF 



Christ and his soul, arrive at a clear persuasion, whether be 
has believed or no : It might therefore be proper to say some- 
thing more upon this head, to give all the light I am able into 
the matter. Sometimes, indeed, faith acts in such a powerfut 
and perspicuous manner, that it evidences itself, the Spirit wit- 
nessing with our spirits that we are the children of God ; and 
then the person can no more doubt of his interest, or of the 
truth of his faith, than he can deny or overlook the clearest 
and strongest motions of his own soul. In this case, the soul 
can at once say, my Lord and my God, can directly appropri- 
ate a saving promise, taste the sweetness of it, and apply the 
blessings to itself. 

Besides, it may appear, that there is a deceit even in the 
soul's own assurance ; this may be only a flighty passion, a 
fond imagination, or a dangerous delusion ; the assurance not 
having those properties which belong to the assurance of faith. 
It is therefore highly necessary, that this persuasion itself 
should be examined into, and brought to the test of sacred scrip- 
ture. While, on the contrary, those who have, not any clear 
assurance at all, may be proved from the divine word to be true 
believers. There may be such fears mixed with our hope, such 
unbelief with our faith, or the act of faith may be in itself so 
weak, that it may be impossible, from these experiences them- 
selves, to prove our interest. Yea, we may be so dark in our 
minds, or so very jealous of our own hearts, as to make us 
afraid to draw the happy conclusion in our favour. And what 
must we do in these cases ? Surely we may and ought to re- 
cur to marks and signs, according to the apostle's direction, Q 
Cor. sstii. 5. Examine yourselves whether ye be in the faith ; 
while he at the same time insinuates the most substantial evi- 
dence for it, namely, that Chrkt is in us, except we be repro- 
bates. And if we pay any regard to the present experiences 
of believers, we shall often find, that a soul has fled to Christ at 
first in the dark ; not having received any clear consolation, 
till afterwards the fruits of faith in the heart and life have 
been discovered ; and this discovery by the word and Spirit of 
God, has been the first introduction of a comfortable and set- 
tled hope. \ 

I will therefore endeavour now to put yow and myself into a 
proper and clear way to know whether our faith be saving, 
amidst all the weakness and doubts that may attend it, by pro- 
ducing a few satisfactory marks and evidences* And may the 
Lord enable all, that peruse these lines, and who are in doubt, 
to put the questions home to themselves, that may be proposed I 
There is a great variety of marks and signs of this grace laid 
down in the word of God, and judiciously opened and applied 
by divines ; such as an aversion to sin, the Spirit of prayer, 
conquest over the world, and the like, which are all good and 
solid marks if rightly understood, But the only thing that can 



Saving Faith. 19 

determine whether our hatred of sin, our contempt of the 
world, our love to God, Sec. flows from taith, and is evidential 
of it, is an enquiry into the principles and motives of these ex- 
periences. I shall therefore aim to put the questions as close 
as I can, to starch into the very springs of cur conduct. 

I must take it for granted of every one who has true faith, 
that to him (1) himself is vile, (2) the gospel is precious, (3) 
sin is hateful, (4) holiness is desirable, (5) Christ is honourable, 
(6) God's children are amiabje. — He is no true Christian that 
cannot set his seal to these things : For if a person is proud 
of himself, slights the gospel, makes a mock at sin, is not con- 
cerned to be conscientious in duty, despises Christ, or dislikes 
the peoplexrf God, as such, he can have no apparent preten- 
sions to this holy and spiritual grace. But still 'tis not enough 
for us to apprehend that we have the above marks ; because 
there is a sort of humility, hatred of sin, love to Christ and ho- 
liness, that does not flow from faith ; and there may be an 
appearance of all these things from legal principles. Where- 
fore, under each of these heads, I must put the question dou- 
ble : Whether it is so with you, and why it is so ? 

1. Are you vile and base in your oivn sight ? This I appre- 
hend is mentioned as a characterestic of a true saint in Psalm 
xv. 4. We read" it thus, In whose eyes a vile person is con- 
temned: I rather chuse to render it, Who is vile and despised in 
his own eyes. This every true Christian is before God, because 
he sees so much of the meanness and corruption of his nature, and 
of the majesty and purity of God. But it is to be apprehend- 
ed, that some persons may answer this character, who have 
been only under a legal work, not knowing any thing experi- 
mentally of faith in Christ. I must therefore ask farther, what 
is it that makes you thus appear low and contemptible in your 
own eyes ? you may see enough of yourself, your sm, and your 
misery, to discourage you and drive you to despair, and yet 
have a legal pride at the bottom of all this seeming humility ; 
and this may keep you from Christ, by making you unwilling 
to go to him, Mil you can purify yourselves to prepare your- 
selves for him. But if your humility ispromotec^by and found- 
ed upon a view of the freeness of the grace in Jesus Christ, so 
as you see, that if you are saved, it must be by free, powerful, 
preventing grace : and the sight of grace as absolutely free 
melts your soul, subdues your pride, and shames your unbelief; 
this is a good mark that you have seen Christ, and believed on 
him. Or thus, if you are humbled and ashamed in yourself, 
not only because you have broke the law, but likewise because 
you have been so unbelieving as to the grace of the gospel ; be- 
cause you have no more trusted in Christ, loved him no more, 
and have sought him with no more eagerness and delight ; I 
say, if such things as these make you low, v^le, and abomina* 



20 The Touchstone of 

ble in your own sight, 'tis a happy evidence, that you have had 
something of the gospel engraven upon your heart. 

2. Is the gosfiel firecious to you! This is another thing 
that is universally true of all believers ; who as new-born babes 
desire the sincere milk of the word, that they may grow there- 
by y 1 Pet. ii. 3. But it is certain, that persons mav be fond of 
the gospel, may be zealous for its doctrines, and plead its cause, 
without having ever felt the saving power of it upon their 
hearts. Ask yourselves therefore another question : Why is . 
it that the gospel is precious to you i What are the peculiar 
doctrines of it, that you are most acquainted with ; and why 
do you lay such a stress upon them ? For instance, the atone- 
ment of Christ, the imputation of his righteousness, and the di- 
vinity of his person. Cannot you bear to part with these truths, 
because you see and feel that in them is contained all your sal- 
vation, all your desire, and all your hope ? Can you say for 
yourself, that if these doctrines are uncertain, all your com- 
fort and expectation h removed, and the very foundations des- 
troyed ? If your value for these truths arises from an inward 
conviction that you must be lost without them, and from such a 
regard to the honour of Christ, that you cannot bear to have 
him so degraded and dethroned ; this is a blessed sign that your 
regard for the gospel flows from, and is evidential of a saving 
belief of it. 

3. Is sin hateful to ysu ? This is another particular, with- 
out which a person cannot be supposed to be a true believer ; 
but for this to be a proper proof of a true faith in the heart, 
'tis necessary you should farther enquire, Why you hate it ? If 
you detest it merely because it endangers your reputation, or 
disstresses your conscience, or hurts your constitution, or mere- 
ly because it renders you liable to everlasting misery : the 
strongest detestation of any iniquity upon these grounds, "will 
not prove the truth of faith in your hearts. But if you hate 
sin, because Christ died for it ; if you see the sinfulness of it, 
as appearing in the cross of Christ ; if you can look upon a suf- 
fering Jesus, and mourn for your sins, as what pierced your Sa- 
viour ; if you cannot bear to indulge it in any of its appearanc- 
es, because it would be the highest ingratitude to Christ, who 
loved as so as to give himself for us : Such grounds as these 
for hating of sin will evidence a person to have believed in 
Christ, and to have had some true taste of his love. 

4. Is holiness desirable to you ? Or is it your desire and en- 
deavour to walk in all the statutes and ordinances of the Lord 
blameless ? This is a necessary ingredient in true Christianity ; 
for it is a scripture maxim, that without holiness no ?nan shall 
seethe Lord. He in vain pretends to have true faith, who has 
no real love to, and desire after holiness. But for this to be an 
evidence of true faith, you must farther enquire, why you love 
it ? Perhaps you would be glad to be regular and obedieat, in 



Saving Faith. 21 

©rder thereby to promote your temporal interest, or to advance 
your good name, or perhaps to recommend yourself to God by 
your own righteousness. Such by-end, or selfish and self-righ- 
teous views, being at the bottom of your obedience and endeav- 
ours, will spoil all, and rather prove that you are destitute of 
trae faith : Butifvour regard for, and aim at holiness, arises 
from a love to Christ, from a desire to serve and glorify him ; 
if 'tis a sense of his love, and a view 7 of his loveliness, that quick- 
ens and constrains hereunto ; this is a blessed evidence, that 
your faith is saving, howsoever dark or tfbabtfu) your frames 
may be. 

5. Is Christ Jesus honourable in your esteem ? We are ex- 
pressly told that he is so to them that believe, 1 Pet. ii. 7. Be- 
lievers have a real value for him, love to him, and estimation 
of him. But in order to know whether this value for Christ is 
of the right kind, and is evidential of saving faith, 'tis necessa- 
ry to enquire, upon what accounts Christ is precious to you ? Is 
it merely because he is able and willing to save from the wrath 
to come ? or is it because he saves from sin, as well as from 
wrath ? Do you value Christ because he is an effectual Saviour, 
and an absol ut el y free Saviour, and an holy Saviour ? Perhaps 
you like that he should assist you to save yourselves ; but don't 
like that he should do it effectually, by his own efficacious grace : 
Or, it may be, you would like to be interested in his redemp- 
tion, but had rather receive it upon conditions to be performed 
by you, than as a free gift ; or you may like that he should save 
you from the desert of sin, while you had rather have him to 
spare sin itself. A regard for Christ and his salvation, in eith- 
er of these ways, is no evidence of -saving faith. But if you es- 

t teem, honour, and value Christ, because he saves freely and ef 
fectually, and that from the gyili and from the flower of sin, 
this will prove that your faith is saving. 

6. Lastly, Are the children cf God amiable to you ? This is 
another necessary characteristic of a true believer. For we 
know that we have fiassedfrom death to life^ because we love 
the brethren, 1 Ihn iii, 14, But let us take heed of a deceit 
here. You may love the children of God, because perhaps they 
are, some of them, your particular friends, or your relations.; 
or because, they have been kind to you ; or because their natur- 
al temper, and valuable qualifications, make their conversation 
agreeable to you. Such things as these may draw forth a strong 
affection in you towards them, while you yourselves may be 
strangers to the grace of God. Ask yourselves therefore, why 
you love them ? If it be, because they bear the image of Christ, 
became they are holy, serious, spiritual, heavenly, and zealous 
for Christ, nnd if you love them the more, the more you see of 
these things in them, whatever they m >v be in other respects ; 
this is a proof that the same principle of faith and love is in you, 
that is in them. 



25 The Touchstone of 

But putting such queries as these, a person may, under the 
influence of the divine Spirit arrive at this important knowl- 
edge> whether he has saving faith or no. Though perhaps you 
cannot recollect the particular actingsof your minds towards 
Christ, cannotobserve special workings of faith in your souls ; 
yet if you can say, that you are low hi your own eyes, that the 
gospel is precious toybu sin hateful, holiness desirable, Christ 
honourable, and God's children amiable, and can find that the 
reasons and grounds of this temper of spirits are of an evangel- 
ical nature ; you may humble and safely conclude, that this di- 
vine principle is wrought in your souls. 

Let me now conclude the whole with a suitable improvement, 
by way of information, consolation, humiliation and direction. 

1. For information, Hence learn, that a person may safely 
raake use of marks and signs, to know whether he has truly 
believed or no. I make this plain remark, upon account of one 
paragraph in the epistle, which occasioned this discourse. 
The writer expresses himself as concerned to know whether his 
hope be not too much the hope of a Pharisee ; too much built 
upon such acts of the mind, as arise from a legal principle, such 
as his humiltty his striving against sin, and his endeavours af- 
ter a religious frame of min»l : That is, he queries whether a 
hope raised upon such evidence is not legal 3 and does not tend 
to make him trust in duties and frames. To which I answer, 
that to raise our hopes upon such experiences as are or may be 
of a legal kind, is indeed very dangerous. But vre must not 
carry this thought so far, as to deny or depreciate the use 
and marks of signs, for fear of trusting in them. It is indeed 
very difficult to take encouragement and hope from marks 
and evidences, without relying upon them, or putting 
them in the room of Christ. But t|iere are two things 
that will grevent us from doing thus. 

One is^ to look upon nothing as a true evidence of faith that 
has not an evangelical principle at the bottom of it, If we take 
our encouragement from our humbling sense of sin, from 
our strivings against it, and from our endeavours after ho- 
liness without enquiring what it is that makes us humble, peni- 
tent and diligent, we are in danger of being deluded by a false* 
evidence, and of placing our confidence upon it, rather than 
upon Christ. But if we are concerned to look into the motives 
and principles of our humility, repentance «nd diligence^ and to 
see that a regard to Christ in all his offices be the grounds there- 
of, then our evidence is true ; and we are not in surh 'Sanger 
of falling into a legal frame ; because now nothing but Christ 
in us is our hope of glory. 

The other thing necessary to prevent us from trusting in 
frames, evidences and duties, is to make use of the hope we 
have obtained from them, to encourage us farther to trust in 
Christ, and live upon him. Having obtained some good hope 



Saving Faith. 2$ 

through the grace of an interest in Christ by way of rt fleeting 
upon past experience, we are now to say in our hearts, M Has 
Christ revealed himself to me so freely, graciously, and power- 
fully ? Let me then go to him with an enlarged confidence for 
all those supplies of grace, strength, and comfoit, that I want, 
being encouraged herein by the experience I have had of his 
free grace and almighty power." If we therefore raise our 
hope from s«ch evangelical marks, and improve it to farther 
reliance upon Christ, we are not guilty of trusting in frames or 
duties. 

2. For consolation. Happy, thrice happy is he, that is en- 
dowed with this special grace, the mother, as I may say, of all 
the rest ; for the word of God solemnly declaies, that he who 
believethis justified, will be sanctified, and shall be eternally 
saved ; that he has an interest in all spiritual blessings, in all 
the sure mercies of David. He that has this divine princi- 
ple of saving faith, is safe, whether he knows it or no : 
yea, the least degree of it is saving, whatever doubts 
or weaknesses may attend it. Let me assure >ou, O 
believers, that you need not be discouraged, because of 
your many darknesses, fears, enemies or temptations, because 
you shall come off more than conquerors, through him on whom 
your faith rests. You may be apt to perplex your minds, and 
sink your spirits, because ycur faith is so weak, because you can- 
not distinctly recollect the actings of it in your experience, or 
have not had those deep awful convictions of sin, or those 
lively joys and comforts, that others can relate. But do 
not distress yourselves for want of these things : if you can 
conscientiously answer the foregoing questions, your state is 
safe, though you fall short of many others in knowledge, in 
comfort, and lively experiences. Wherefore comfort your- 
selves with these words : remembering that Christ will not 
break the bruised reed, nor quench the smoaking JiaX) but 
Will bring forth judgment unto victory. 

3. For humiliation. Can we prove the truth of our faith 
only by the motives and grounds of our humility, devotion or 
diligence : How many of the experiences and duties of beliey- 
trs themselves are defective in this respect ? How many by- 
ends, selfish views, and carnal motives lie at the foundation 
of most of our performances ? Surely we have all reason to la- 
ment the weakness of our faith, and its absence from many of 
the services we engage in. Let us humble ourselves before 
God, that our repentance, our resolutions, cur hopes, our com- 
forts, our obedience, and all our duties are no more evangel- 
ical, having so little of faith Under them and in them. 

4. For direction. Though we may make use of marks and 
signs to try the truth of our faith ; yet let us take care not to 
live upon these evidences, bi>t to live by faith on Christ. You 
kave had a large description ef the direct acts of faith in this 



i 



24 The Touchstone of 

answer ; and let me assure you, that the best way to clear up 
your evidences, to strengthen your graces, and to promote the 
life of religion, is to he found frequently thus acting upon Christ, 
flying to him, and taking sanctuary m him. Are you m dark* 
ness ? go to him for light. Are you in doubts through unbe- 
lief ? go to him for satisfaction and consolation. Are you weak 
and feeble ? go to him for strength. Let every complaint drive 
you to him. Make use of every ordinance todiFectyou to him. 
improve every comfort and hope to attract you to him, and to 
encourage your confidence in him. In this way, by frequent 
recurring to Christ, you will find, not only your fai;h cleared 
and strengthened, but likewise true grace, true holiness, and 
true consolation advancing in your souls, 'till faith be swallow- 
ed up in sight, and hope in enjoyment. 



QUEST. III. 

When may a person conclude that he enjoys God in the fier* 
for mane e of duty ? 

AVERY serious and weighty query indeed ! I wish I was 
able to answer it, from a happy and large experience of 
the enjoyment of God. — By duty here, I suppose is meant not 
any common function of life, which may be performed without 
the help of special grace ; but any religious duty, which God, 
in his word, hath enjoined on his people, and in the perform- 
ance of which, he graciously condescends to meet with them, 
according to his promise. Such are the duties of prayer, &c. 
1. To enjoy God in duty, is to enjoy his gracious assistance, 
or the enlightening, quickening, strengthening and sanctifying 
influences and operations of his Spirit : without which it is im- 
possible to perform any duty in a right, holy and acceptable 
manner. Then one may conclude that he enjoys God in duty, 
when his mind in impressed with a deep sense of the reasona- 
bleness, use and design of the duty ; When he willingly and 
heartily engageth in it, in the name of the mediator : with 
reverential thoughts, and a holy awe of God ? with a single 
view, and ardent desire to glorify God ; with^ self abasement, 
an inward loathing of himself before God ; with humble and 
sincere reliance upon him ; and with inutterable breathings 
and pantings after him : — When he wholly resigns his heart to 
God ; to be constantly governed, eternally possessed, and per- 
fectly sanctified by him : — And in short, whenever the graces 
of the spirit are in real exercise. These things, I think, can- 
not be experienced by a soul destitute of the influence and as- 
sistance of the divine Spirit. 

Q I humbly conceive, that a person may be said to enjoy the 
presence of, and have fellowship with God in duty t — When he 



Saving Faith, #5 

heartily approves of, and contemplates with pleasure upon the 
being, attributes, works, providence, word and worship ot 
God :— When his thoughts are emptied of all creatures, but 
filled with a holy and delightful meditation, upon the glorious 
perfections of God :— When he esteems and confides in God, 
as hi* God and everlasting portion ; viewing the Father* as 
his Father in Christ ; looking upon the Son as his only and 
complete Saviour ; and regarding the Holy Spirit, z$ his Sane- 
tifier, Comforter and guide ; and all this with a solid peace,, 
heavenly calm and unspeakable satisfaction t — W 7 hen he .feels 
his heart, glowing with gratitude and flaming with love to God ; 
Father, Son and Spirit ; and doth experience such perfect one- 
ness, such strong union, and such sweet and delightful fellowship 
between God and his immortal part, so far that it exceeds all fel- 
lowship and union between his soul and any creature what, 
ever ; and which he cannot, possibly express ; as if God was 
nearer and dearer to him than his own self, interwoven with his 
very heart, and become the life and essence of his inmost soitl ; 

When he doth not only confide in, and love God, as his God t 

but doth see and know that he is so, enjoying sweet manifesta- 
tions and clear discoveries, of the love and mercy of God to 
his soui ; — When gospel promises are so powerfully applied to 
him ; when his heart is so filled with sacred joy, and overpow* 
ered with heavenly light ; and when the Holy Spirit witnesseth 
to his Spirit, his election, vocation, &c, so clearly and free from 
doubts, that he cannot forbear breaking out thus, or to thia 
effect : 

" Ob, my God my God indeed I now I cannot question thy love $ 
oh ! I feel it ! I feel it I nor do I doubt of my interest in thee ! nay I 
am thine, and that forever ! 1 1 the vilest wretch 1 the meanest 
worm 1 astonishing ! Thou hast created me in order, to redeem 
and create me anew ! oh my heavenly Father I now I behold 
thy smiling countenance \ now I am happy beyond expression 1 
Oh, what, joy do I feel ! what glory do I now behold I what a 
treasure I now possess ! the world, the whole world, cannot 
give what I now enjoy ! 'lis heaven ; 'tis Thou, O, my God, 
that thus fills, apd more than fills, my soul with bliss, with joy 
unspeakable , and full of glory, — Oh ! precious Redeemer, thou 
hast died for my sins! yes! for mine ! — Oh I thou divine 
Sanctifier, thou has changed mv vile and abominable heart i 
thou hast raised me from death to life ! thou hast brought me 
from the suburbs of hell, to the gate of heaven ! now I 
feel the everlasting arms ot Jehovah underneath me ; 
and behold the attributes of the most high, as so many 
bulwarks round about me ! O I I am infinitely secure, 
end eternally happy 1 O lovely Jesus ! how gladly this moment 
■would I bid adieu to all below the sun, and turn mine eyes from 
every earthly object, to gaze ete rnally upon thy transcendent 
beauties and divine perfections ! 

Cc 



f£ The TouCKSTONfe of Saving Faith. 

<c But oh t how distressing the thought of losing this precious 
taste of thy love ! and especially of my proving, after all this 
kindness tome, unthankful, unstable &nd unfaithful to thee! Oh 
that I might never sin once from henceforth ! Hasten the 
time, O my God, when, instead of sipping now and then by the 
-way, I shall eternally drink of the water of life, at the fountain, 
head ! and appear in thy presence, to spend eternal ages in won- 
der, bliss and praise J" 

I do not think that every Ghristian doth enjoy an equal de- 
gree of the soul-refreshing presence of God, which holy men of 
old called, the light of his countenance. Neither do I believe 
that any enjoy all that I have observed, whenever God is pre-? 
sent with him in duty. A believer 'may enjoy a comfortable 
portion of the divine presence, so as to experience sweet seren- 
ity, inward tranquility and inexpressible calmness ; yet, without 
strong raptures and transporting ecstasies.— I am likewise ful- 
ly persuaded, that a believer, in the performance ot duty, may 
he under. the convincing and (in that sense) enlightening influ- 
ence of the blessed Spirit, so that the poor man doth hate and lothe 
himself to a very great degree, yet may have but little comfort ; 
nay, perhaps his very soul may be wounded with fear, lest he 
should be utterly cast away at last. Now though that doubting 
soul is certainly under the very necessary teachings of the Ho* 
ly spirit, and God is really present with him in duty ; yet prop- 
erly speaking, he doth not enjoy God. It is one thing to be un- 
der the saving operations of the Holy Ghost, but another thing 
to enjoy or have fellowship with God. The enjoyment which 
cur blessed Lord had at his baptism, and also on the 
mount where he prayed, differed much from that in the garden. 
And I doubt not but Paul's enjoyment in Acts ix. 11 differed 
considerably from his enjoyment, chap xxii. 17. But I add no 
more, than that it may be your happy lot and mine to enjoy 
much of God now ; and have the glorious vision and fruiuqp 
foexeafter, 



ANSWERS TO PRACTICAL QUESTIONS, 27 



QUEST. IV. 

How may a fierson knew, in the exercise of pray ef, whettiet 
he is under Che influence of the blessed Spirit, or under (he 
movings of his own natural spirit or imagination ? 

IT is undoubtedly the most excellent of all knowledge, for a 
man to be able to discern himself at all times, especially in 
our approaches to a sovereign God, before whose infinite ma- 
jesty all the posterity of apostate Adam is less than nuiaing, 
altogether vanity. This is a knowledge infinitely more refined 
in its nature, than that which distinguished ancient Grtece by 
the title of the Eye of the Worid. A knowledge not to be at- 
tained by drinking the pure streams of Castalio's fountain, re- 
tiring to the solitude of Parnassus, or climbing the heights of 
Helicon : not to he obtained at the feet of Gamaliel either ancient 
or modern, human literature being unconnected therewith, 
though in itself no enemy, but a friend thereunto, This knowl- 
edge is attainable no where else but in the school of Chrisr, un- 
der the enlightening influences of his Spirit. By human in- 
structions, human knowledge, and that alone, is attainable, for 
the streams can never rise higher than the fountain but the 
knowledge of discerning of spirits is in its nature divine, there- 
fore must be the fruit of divine instructions. 

According to the query, and 1 John iv. 6. the spirits by which 
every person is actuated, by the one or the other, are two, viz. 
the spirit of truth, and the spirit of errour. One or other of 
those presides over all the thoughts of the heart, the words of 
the mouth, and every action of the life of all the posterity of 
Adam— for I know no medium between truth and error, noth- 
ing indifferent in religion. As prayer is the matter under con- 
sideration, it behoves us to enquire when, in that exercise, a 
man miy be sud to be under the one, and when under the 
other ? In answer thereunto, I have often observed, that in all., 
or most of the exercises of religion, there are three paths, viz. two 
extremes, and a middle term or path ; these three paths engross 
all the professors of religion ; the two extremes are under the 
direction of the spirit of errour. One, the name of which is the 
middle path of judgment, is reserv ed to the direction of the 
spirit of tfuth. We shall find this 3 in nothing more, than i& 
the manner of prayer. 

I. There are some people excessively afraid of formality ift 
prayer ; and there are others still, who, from a principle of 
mere negligence, utterly neglect premeditated prayer, equally 
with those who despise it from a principle of enthusiasm : 
These two kinds of people, under the influence of their own 
cor.upt imagination, c-rsa spirit of darkness and errour (call it 
which you will) are led into an extreme on the one hand ; but 
m the other side^ there are socae^ who to avoid the errours which 



28 Answers to practical Questions. 

generally attend the precipitancy of the former, err as much; 
on the other hand, and dare neither trust the dictates of their r 
own hearts, nor the instructions of him by whom Chris- 
tians are taught to pray ; but must have not only their 
matter and method premeditated, but their very sentences 
must be constructed by another, upon whose skilfulness they 
implicitly rely, and must have their rules before them in black 
snd white. These are both of them extremes, and claim for 
their patron the sfiirit of a r our, Avhich dealeth all in extremes. 

hut betwixt these two, if I mistake not, the path of judg- 
ment, in which the blessed Spirit doth lead his people, — is found. 
I do not mean, that if the spirit of God doth not teach his peo- 
ple to rely upon the compositions of others, that he directeth 
them to precompose for themselves, though this, alas, is the 
modem custom ; but that he leadeth them to pre-cohsider the 
sense they have of the greatness, goodness, and wisdom of the 
Jehovah that when they come to address his throne, their verbal 
adorations of him, in these and all his other attributes, may not 
over-run their mental adoration of him. I mean, that he teaches 
his people to preconsider their interest in and relation to God that 
their external invocation of him may not express more confi- 
dence, than their hearts are really possessed of. 

For nothing bears a more hateful aspect, than the words 
Our Father, in the mouths ©f such who deny that we can cer- 
tainly know gut adoption in time. I mean further, that the 
Holy Gliast leadeth his people to consider the sin they have to 
mourn over and confess, the blessings they, or the persons for 
whom they pray, do immediately want, the evils which they are 
to deprecate, the blessings for which they are to express their 
thankfulness, &c. Such premeditation, if I am not grossly ig- 
norant, is the duty of every Christian, and a considerable part 
cf the Spirit's instruction. 

II. It is not always safe for a man to conclude that he is in- 
fluenced by the Spirit of G(d, when he finds a fluency of words 
and freedom of utterance, for this doth very frequently pro- 
ceed from natural causes, such as a happy position of the ani- 
mal spirits — or from a familiarity with the'persons with whom 
■we pray, especially if we are conscious that their gifts are in- 
feriour to our own ; yea, if we only imagine so, it will answer 
•he sa-Tie end. For my own part I have frequently found, that 
pride lurking in my heart hath been greatly concerned in my 
volubility i but the 'first, viz. the animal spirits having such a 
strong connectien with tbe mental faculties, as well as the or- 
gans of speech, are very much, yea, most of all concerned in 
our volubility in prayer. There are many well decorated ora- 
tions made with great freedom of speech, adorned with a 
graceful utterance, prayer^wise, when, alas, the spirit of prayer 
is not there, as would readily appear, if the orator would be so 
fconest as to tell i^b the re^l disposition of his heart while \f\ 



Answers to practical Questions; 

prayer whether he viewed God or himself most ; whether he 
considered the greatness of Jehovah, or the taste of the people 
with whom he prayed. 

III. Nor is it safe for a man to conclude, that he is under 
the influence of a spirit of errour, when in prayer he seems to 
be at a great distance from the favour of God. For it fre- 
quently happens, that a soul is never more under the influence 
es of sanctifying grace, than when he seems, in his own ap» 
prehension, to be at a great distance. — But because I know all 
are not of my mind in this, I must beg of them, who think 
otherwise, to consider the case of Job, who, when he was near- 
est his enlargement, underwent the severest rebukes ; and why 
not so with God's children in our days ? — For my own part, 
without hesitation, I look on a sense ot distance to be a great 
degree of nearness to Gcd, a sense of deadness to be a goodly 
measure of life; — a sense of barrenness in prayer to be a good- 
ly sign of a soul fructified by grace. Very often the soul, in 
great seeming distance, is under the immediate influences of 
the Spirit of God, Isa. xlii. 16. especially if the person find any 
of the following tokens of the Spirit's presence. 

1. Let a man or woman conclude themselves under the in- 
fluences of the Holy Spirit in prayer, when in his approaches 
to the throne of grace, he is possessed of such a sense of the 
divine greatness of a prayer-hearing God which sinketh him 
low in self-abasement, and so covereth him with an holy shame, 
that it is with some degree of confusion he lifteth up his guilty 
eyes to the throne of infinite holiness. In such a case, crea- 
tures will be to him just nothing at all. In such a frame swell- 
ing words of vanity, which infest not only our modern pulpits, 
but croud into our Christian meetings appointed for social 
prayer, will be strangers to the person's tongue : There should 
be no verbal adorations, but what carry heart and soul in them, 

2. When he is blest with a sense of nearness to God, and 
though, under a sense of the awfulness of divine majesty, he is 
enabled to admire that infinity of grace and goodness in God, 
which irradiates all his greatness, and endeareth his sovereign- 
ty unto us. — Then, with a profound awe and holy reverence* 
mixed with a becoming boldness and child-like confidence, he 
approacheth the eternal throne, which he seeth sprinkled over 
with the atoning blood of the immaculate Jesus. In such a 
praying frame, shame will depart from the person, knowing 
that his business is with God. 

3. When he hath such a sense of sin and deadness, that he 
can make little other confession thereof, but with sighs and 
groans, there is a great deal of the Spirit's influence in such a 
confession, though the person himself should not be able to ut- 
ter one sentence. Yet there are many souls who, for want of 
understanding to discern the spirits by which they are influenc- 
ed; never think they pray by the Spirit's a&sis^ancej but when 

c<; z 



, • i 



30 Answers to practical Questions. 

with pleasure they can fill up their usual time in freedom and 
utterance ; but this is a distressing mistake. There is a vast 
difference between the spirit and the gift of prayer. Let such 
precious souls observe, that words make up but a very small 
part in prayer. There is more persuasive eloquence in a sin* 
gle sigh or groan, forced from a senb? of indwelling corruption, 
lhan in ten thousand well-constructed sentences, without that 
sense— grammar and rhetoric are. not essentials of prayer. 

4. When there is such a sense of our wants, that all our pe- 
titions are thereby circumscribed, and by the rules prescribed 
by our necessities all our petitions are regulated ; a person un- 
der the Spirit's influences dare ask no blessings but what he 
really knowns he wants, either for himself or others for whom 
he prays. — All precipitation, levity, affectation, superfluous 
words, vain repetitions, and sometimes our elocutions, are the 
fruit of our own spirit, which may justly be called a spirit of 
darkness and errour. But so is not all tautologies in prayer, 
for these frequently proceed from a fervency cf spirit, with 
which only the Holy Ghost can inspire us. 

As I am afraid I have already been too prolix, I dare add 
no more, only sum up what I have wrote, concluding, that if 
we are under the Spirit's influences, all our adorations will be 
ruled by the sense we have of his divine nvnjesty,— all our pe- 
titions by a sense of our wants, — all our thanksgivings by a 
sense of the mercies we are partakers of, — all our invocations 
of God will be ruled by the sense we either have, or desire to 
have, of our interest in, and relation to him, and our confes- 
sions by our sense of sin. 

Another Answer to the above Question. 

I APPREHEND, that the difference, as stated in the plan, 
may be considered H* fie manner of the operation or influence; 
the tendency of it, and the termination of it. Two things I take 
for granted, both which I think are indubitably evident. 1. 
That every believer, every heaven-born soul, is, by the divine 
work upon his heart, made to abhor every evil way, every sin ; 
and yet he at the same time finds, almost (at least) every sin 
working within him. And, 2. That ail believers are in every 
thing liable to be actuated either by the blessed Spirit, the in- 
fluence of good angels ; or by their own evil imagination, and 
by the suggestions of Satan : so consequently Satan's methods 
with the wicked and the goodly are very different ; but it is on- 
ly the believer which comes within the verge of your corres. 
pondent's plan ; and to this I confine my thoughts. 

First, As to the manner of the operation, I humbly appre- 
hend, there is an apparent difference to an observing mind. 
The Spirit of God does not at any time, debase the nobler pow- 
er of the soul, the understanding, by attempting an entrance at 
the servile door oi tiw affections j bat honours himself) and tire 



.Answers *6 practical Questions, 3* 

soul of man, by entering in at the beautiful gate, the everlast- 
ing door of the understanding ; and so, in an alluring way, 
commands the compliance of the will, and the affections, they 
•will naturally follow : whereas the evil spirit comes as a thief, 
and is glad to get entrance at the servile door of the affections, 
working by the senses, on the imagination and fancy, and so 
the will is as it were dragged into a compliance, and the under- 
standing is as it were darkened, and become a servant, Hap- 
py would it be if believers had a better understanding of them* 
selves ; and a greater and more constant guard over their af- 
fections. 

The wise man directs to keep the heart with all diligence ; 
and as to our senses, they are not to be trusted or indulged at 
any time. David prayed that his eyes might be turned away 
from beholding vanity. A gazing on the creature gives the 
devil an opportunity to strike the fancy, and then our feet are 
soon gone. Again, The operations of the Spirit come with 
pureness and pleasure : The light in the understanding diffus- 
eth itself through all the faculties. But Satan's influence, and 
that of our own hearts, as there is no light in it for the under- 
standing, so there is no purity, peace, or pleasure for the be- 
liever ; but something painful and defiling. To transgress is a 
hard way ; an unclean and troublesome way, Prov. xiii. the 
way in which transgressors choose to walk, 

The operations of the Spirit, the influence of Satan, and the 
motions of our own hearts, are all, at times, very sudden, and 
something surprising ; but the operations of the divine Spirit, 
however sudden or surprising, *hey are always calm, pure, 
transforming and humbling, referring all unto the uninterrupted 
word. Whereas the motions of our own hearts, and Satan's 
suggestions, are always attended with something or other incon- 
sistent with, and directly opposite to these. Oh, that those who 
feave eyes to see, would but make use of them. 

But, Secondly ', we may view the difference in the tendency 
of the one and of the other. 

1. The operation of the Spirit has an immediate and direct 
tendency to lead in the way of truth, and the way of truth is 
but one. It is the way of life, and that is above, Prov. xv. 24, 
above the reach of the natural man ; it is the way everlasting, 
the way Jesus did walk in, the way which he himself is. But 
there are innumerable pernicious ways, which are difectly con- 
trary to truth ; and Satan, and our own corrupt and deceitful 
hearts, are always moving of us (when not prevented by sov- 
ereign grace) to walk in some one or other of them ; so that we 
may know that we are moved either by Satan or our own hearts, 
When it has a tendency to lead us in any other way (let it be 
approved of never so much by men, yea by good men) except 
the way of truth. Persuaded I am, the generality of believer's 
K>uls born again, in this degenerate $ge, are, io their genera* 



1!& ANSWERS TO PRACTICAL QUESTICtfS- 

■walk, actuated by the spirit of errour ; for though they have the 
spirit of truth, which Jilways abides in them, and they are often 
moved by it, yet they Ooth grieve and quench it. Alas, are we 
not grown so polite and rational (having so much outward lib- 
erty) that we are ready to conclude there is no need of, or room 
for the divine influence ? except in some uncommon affairs, or 
extraordinary cases. But with me it is evident, that the Spirit 
of God, by and with the written word, is the covenant blessing 
which the people of God should be waiting for, and living in 
the expectation of, to guide them through this wilderness, in 
respect to their natural, their civil and religious conduct. It is 
not in man that walketh to direct his steps. In all our ways we 
are bid to acknowledge God ; and till we are led to it, and to ob- 
serve his secret operations, I do not expect to see the revival 
of the power of religion. But I leave the hint to the wise and 
considerate. 

Another tendency of the divine Spirit's influence, is to promote 
the wisdom which is from above ; for the Spirit is a spirit of 
wisdom ; and the apostle James, in chap. iii„ 17, gives us such 
a pathetic and familiar account of it, that all discerning persons 
may see, wherein, and when they are under the influence of the 
divine Spirit ; and under the movings of their own hearts, or 
the suggestions of Satan. 

Again, Another tendency of the Spirit of God, is to lead into 
glorious liberty ; but what comes from Satan, and our own cor- 
rupt hearts ; our own imagination tends to lead into bondage. 
How is the believing soul many times entangled with one lust 
and another ? And do they not arise from Satan or our own 
hearts ? How is the poor saint pressed down with a sense of the 
guilt of sin ? and consequently entangled with the power of it ; 
and this too after God spoke peace and pardon to him, through 
Jhe blood and righteousness of the Lord Jesus. And this pre- 
tended part of religion, like other temptations, shall be backed 
with scripture. But let the believer consider, that the Spirit of 
God is a spirit of liberty, freeing from a sense of guilt, and in 
that view, in some measure, giving power to overcome sin. 
The devil does not love to see the believer walk in full assur- 
ance of faith, and therefore he takes all the methods he can to 
prevent it ; and the believer had need have his eyes wide open 
to see the snare, when the devil turns himself into an angel of 
light. To war with spiritual wickedness in high places, we 
had need have on the whole armour of God. He that hath 
said to the believing soul, Fear not ', for I am thy God, will 
never move him to fear afterwards ; and may those who have 
felt the love of God in their hearts, start back, at the first mo- 
tion they find to call ft in question, as from the devil. 

But, Thirdly, By the termination of the Spirit of truth, and 
the spirit of errour, plainly speaks the difference. Tftat which 
comes frofo God* cannot terminate in any thing short of God. 



Answers to practical Questions. SS 

It is his glory the believer is led to aim at when under divine 
influence. The man is led out of himself, he is no longer 
his own, God is love I and that faith, which the operations of 
fjod do lead the soul to live by, always worketh by love. So, 
according to the degree and force of the operation, is the de- 
gree of love in which it terminates. Love to God I and this 
will spread itself far and wide. See how the apostle John has 
embellished (if I may so express m\self) his epistles with the 
beauties of it, in the description he has given thereof ; so that 
every believer (if not asleep) may at once discern what is of 
God, and what is not. Besides I humbly apprehend, there is in 
every believer a certain criterion ; a peculiar property in ev- 
ry saint, whereby he can distinguish truth from errour, better 
than the nicest logician, or the most exact critic. He that hath 
the new name in the white stone knows it, and none hut himself 
can know it. Moreover, can any man appeal to any thing be- 
sides, or above the sun, to determine whether he sees the light 
of it or no ? so, to what shall the believer appeal, but to the 
Spirit of God to determine for him ? It is in thy light we see 
light, saith the psalmist. And here I would onlv add, Peter's 
ready compliance to let down the net, Jeremiah's in hiding the 
girdle, and Abraham's in offering his son, can hardly comport 
and correspond with the maxims and conduct of the day ; which 
is, I apprehend, to reason themselves into faiih and obedience, 
contrary to the plain meaning of the holy Ghost, 2 Cor. iv. 13 ; 
and hence I observe, poor trembling believers are kept low, 
and the vaunting orthodox goes on with ease. 



QUEST. V. and VI. 

1. How far a child of God may fall and yet have true grace 

in his soul? 

2. What is the essential difference between a natural and a 

spiritual faith ? 

IT is recorded by the spirit of God, (who best knew the mind 
of God, and hy which the prophets and apostles spake) 
though your sins be as zcarlc:, ihry shall be as white as snow * 
though they be red like crimson* they shall be as wool, Isaiah 
i. 18— Also in St. John, i. 7, and the blood o/Jesus Christ, 
his son, cleanseth us from atl sin. And again, all manner of 
sin and blasphemy, shall be forgiven unto men : but the bias- 
Jihemy against the Holy Ghost shall not be forgiven unto men, 
Matth. xii 31. Now seeing there is no sin, be it ever so great, 
even blasphemy itself, though it reach unto heaven, yea, the 
most desperate of sins, murder even not excepted ; yea, the 
most crimson sins, the blood of Christ is able to clean ; yea, 
from sins like David's, w^tse sin was of the most complicated 



34 Answers t© practical Questions. 

nature as could possibly be ; yet the Lord suffered him not <• 
lie in that backsliding way, but sent his prophet to bring his 
sin to his rememorance. Peter is another striking picture of 
backsliding ; yet the Lord left him not in the hand of Sata*- 
his enemy, but brought him back tf itu weeping and supplica- 
tion. But nevertheless, tnough his loving kindness he will nev- 
er take from his children, yet he will visit their offences with 
the rod, and their sins with scourges. But to re. urn to the 
question. It can therefore never be determined, how far a 
child of God may fall, do fall, or can fall, till we can determine 
what the sin against the Holy Ghost is. Now we may come a 
little at the nature of that sin, by the context of the chapter 
where it is spoke of. But to say to any man or men, you have 
sinned the unpardonable sin, is to go beyond the word of the 
Lord ; and for any man to determine how far a man may sin 
before he commits that sin, would be to determine what the 
Lord himself put out of the power of any finite creature ; and 
lie alone knows how far his children m<iy fall, before they fall 
into that sjn which shall never be pardoned, which none of the 
children of God ever did, or ever shall fall into, because ihe 
oath and power of God is engaged, to defend them from falling 
eternally. But there is one thing to be here noted, viz. That 
there is not one instance in all the book of God, wherein any of 
the children of God fell or committed any sin, that, upon being 
charged with it, ever cloaked it. or strove to make it appear as 
no sin, but on the contrary, acknowledged it, and extolled the 
love of Jesus, who through the eternal Spirit gave hi nself a 
ransom for the guilty ; and those who through the sin they had 
contracied^ by coming through tne loins of their father Ad- 
am, and their own personal guilt, had brought condemnation 
and destruction (even everlasting) upon themselves. So that 
from the whole of what has been said on the first questions, it 
plainly appears, that none but God can expressiy deter- 
mine, how far one of his children may fail. As to the latter 
clause in the first quesiion,it is also clear, that all the children 
©f God hive tiie true grace of God in the soul, and shall ■lever 
lose it, wnether they stand or whether they fail, thorn <h their 
fall shali be lq their shame, and the hurt of their own ccx ience 
herej as well as to the dishonour of the cause which J&ef es- 
pouse. These few hints, I hope, will satisfy on the first ques- 
tion. 

As to the second, there need be very little said upon the 
clearing of it, though the point itself is the main point wnerein 
every man living is nearly concerned, viz, whether his faith is 
natural or spiritual ? I say, this is the main point and enquiry 
of every seeking souU who has in the lowest degree tasteJ that 
the, Lord is gracious, but is still (through weakness and infirm- 
ity) unable to see his title to the kingdom of God by Christ Jesus. 
Well then, Uo>? ars weto know the difference, or rather* what 



-Answers to practical Questions. 3$ 

is the real difference ? They are undoubtedly some of these fol- 
lowing hints. . 

iw?f, A natural faith, though ever so high, trusts not in Je- 
sus Christ for righteousness. But on the contrary, a spiritual 
faith, or the faith of God's elect, is on a God in Christ reconcil- 
ing the world unto himself. 

Secondly, He that is not only possessed of a natural faith, 
trusts in his doing what he can, and so in Jesus, as he trusts, 
for the rest ; bat he that has a spiritual faith, wholly, 
trusts to Jesus, and not to himself, in whole or in part. But the 
main difference lies here. 

Thirdly, The heart is not changed, nor the man as yet justi- 
fied, and therefore he that believeth net is condemntd already^ 
&c. John iii. 18 ; but in the same verse, he that belitveth on 
him is not condemned. >Tow we know that he that belitveth 
is likewise justified not on account of his faith as an act, but he is 
iustified by the blood of Christ, brought home to the conscience 
by the Spirit of God through faith, it bting the hand [if I may 
sospeak] which lays hold of the atonement. But again 

Fourthly, As there is no change of soul wrought by the spir* 
it of God, so there is no love of God ; neither indeed can there 
be, seeing they were never convinced ; and so never knew of 
a deliverance, or which, is the spring of love, for, saitfe one a- 
postle, we love him because he first loved us ; but the believer 
I loves God, and all hi* obedience proceeds from a principle of 
1 love which is seated in his heart, and from which ail his works 
proceed as from a fountain, 

Fifthly and lastly, Though in outward appearance a man 
•with natural faith may actually appear as upright in the sight 
of men (1 do not say it is always so) as the most spiritual be- 
i liever, and live as upright, (with respect to conscientious liv- 
! §ng) but here lies the main point ; he, at the best, only acts as 
Paul did before his conversion ; for he cannot say, as Peter from 
a felt sense of the love of God, Lord thou knowest all things^ 
thou knowest that I love thee. Know this, he that hath a spir- 
itual faith, can truly say ? and the Lord, can likewise say, yea, 
and doth still say ; as cf old, behold an Israelite indeed) in 
id horn is no guile. 

The main difference then is clear, I hope, from these few 
hints, I mean the scripture difference ; but there is one thing 
further to observe, viz. That the believer, though he falls dai- 
ly, his views are alwavs fixed and centred in Jesus, that foun- 
\ tain opened for sin and for uncivilness, which be knows must 
, cleanse him, or he must pterish , he has repentance given to 
him, which need not be repented of, but if the natural man's 
conscience begins to trouble him. ne flies (not to the blood of 
Christ for relief) but to something he calls repentence or amend- 
ment of life, but all this time he knows not what repentance is, 
l>e considers not that repentance unto life is a change of hearl 
wrought by the Spirit of God, and is the gift of God, 



36 ANSWERS TO PRACTICAL QUESTIONS. 



QUEST. VII. 

How may a fierson distinguish between the genuine consola- , 
lations of the gosfiel, wrought in the heart by the S/iirit of 
God, and those comforts that sfiring from our own imagina* 
lion, or a delusive sfiirit ? 

AN important query indeed I a query that ought to be well 
weighed, in this age of carnal security on the one hand, 
and fatal delusion on the other. The question is not to be solv- 
ed by any mortal to the believer's full satisfaction. The Di- 
vine Teacher is the infallible casuist. Nevertheless, as the 
Holy Spirit condescends to smile sometimes upon weak at- 
tempts to answer doubts that lie heavy upon the hearts of his 
beloved ones, and we are commanded to comfort his people, 
and particularly the feeble-minded, to such the following 
thoughts are humbly presented. 

By consolations and comforts in the query I shall understand 
ease, quietness, and satisfaction, regarding our present and 
eternal state, so as to produce joy and gladness. 

The query itself denotes that genuine consolations are 
wrought in the heart by the Sfiirit of God. I shall endeavour 
first, to point out this genuine work, begun and carried on by 
the God of" a 11 solid comfort. Let it be well noted that this 
consolation is wrought only in mourners ; yet not all mourners ; 
for Christ came to comfort those that mourn in Zion. They 
h ave been enlightened to see that sin is beyond all expression 
sinful ; their heart is wounded with a sense of their own vile- 
ness ; their sorrow for sin is after a godly manner. Being of- 
ten so loaded with guilt, they are afraid lest it should sink them 
to the nethermost heli ; they refuse to be comforted ; for a 
wounded spirit who can bear I There are. different degrees 
of sorrow, and so there are of comfort. The Holy Spirit 
wounds before he heals, bringeth lew before he lifteth up, even 
to the dunghill before he setteth upon the throne, nay some- 
times to the gates of hell before he leads to the borders of 
heaven. Now when the blessed Spirit doth administer com- 
fort to those he hath made sorrowful, he will always direct 
them to Christ, as the very fountain-head, spring and source 
©f all the joy. He will display the riches of Christ, his ability 
and willingness to save even to the uttermost ; he will never 
fail to glorify the Redeemer. Not only the believer's first 
comfort and peace is derived from Christ ; but all after conso- 
lations that are solid abound by Christ. It i* joy and peace in 
believing. This peace sometimes flows in like a river, it pas- 
se*h all understanding, saith the great apostle. It proceeds 
from him who said, My peace I give unto you. This inex- 
pressible tranquility is communicated, sometimes by the power- 
ful and evident application of a particular, and remarkably 



Answers to practical Questions* 

suitable promise, that at once answereth all doubts and effec- 
tually scattereth the clouds ; yet it is not impossible for this joy 
tu be grounded upon the whole scope of the gospel, taking the 
promises collectively together, as centering in Christy At cer- 
tain seasons this peace and joy in the Holy Ghost may be in 
much assurance ; but it may not be so always. Let the degree 
of this consolation be high or low, its fruits and effects have the 
same tendency. Where it is happily enjoyed, it doth wonderful- 
ly evacuate and cleanse the heart of pride, self-conceit, levity, 
&c. Faith in exercise doth always accompany this inward se- 
renity, so it hath a peculiar tendency to mortify sin, for it is the 
very earnest and tore-taste of heaven itself, and the more of 
heaven the less of sin. As the comfort flows from Christ, the 
believer will certainly attribute the whole of his salvation to 
his dear and exalted Redeemer. To behold the fumess of 
Christ by a weak faith will seldom fail to yield some degree of 
consolation, which will be like oil to the; wheel of obedience, the 
person will run with joy the ways of God's commandments, 
though the whole world should be against him : the joy of the 
Lord is his strength. Such as walk in the comfort of the 
Holy Ghost, will walk in the fear of the Lord. If we rejoice 
in the Lord alway, let our moderation, meekness, and holiness 
be known unto all men. I am fully persuaded that these and 
their kindred fruits are, without any peradventure, found where- 
ever the true Comforter doth work under that character. The 
comfort of the Holy Ghost cannot be where the fruit of the 
Spirit is not. Yet even in a true believer I question not but 
comforts may spring from his own imagination or a delusive 
spirit. These comforts will not fail to produce corrupt fruit. 
Instead of melting, it will harden the heart, filling it with pride 
and vanity, not with humility and gravity. They will cause 
the wheel of obedience to run heavily, whether it respects pri- 
vate devotion or public worship ; the general conduct also will 
be more lax and careless, for the conversation will not be 
more in heaven. The person will be more prompted to an 
offensive and sinful self-seeking, than to a savoury and holy 
self-denial. He will be carried away more by sense than by 
faith, and in many parts of his conduct he will imitate an unbeliev- 
ver, rather than bear the image of his holy Redeemer. We 
should beware of imaginary and delusive consolations., as much 
as we shoulcf pray for those that are genuine. The former 
will certainly dishonour the gospel, but the others adorn it. 
How many are there who are altogether in a state of nature, 
and destitute of saving grace, yet have their imaginary and 
delusive comforts. Pagans, Mahometans, Jews, the most igno- 
rant of the Papists, and all gross idolaters have their devotion. 
The ignorant Protestant, who knows little more of real Chris- 
tianity than a Hottentot, probably may imagine that God will 
not be sa unmerciful as to cast him into everlasting torments, so 

Dd 



38 Answers to practical Question*. 

he hath some delusive comfort. I have the same opinion of 
Deists and other self-righteous, and self-confident gentlemen, 
•who so swarm in our age, and set so light by the blood of the 
everlasting covenant. May the Lord open their eyes to forgive 
them, for they know not what they do, any more than their 
brethren, who cried, Away with him I away with him I Like- 
wise the Antinomian, who boasteth so much of the blood and 
righteousness of Christ, but withal doth wallow in sjn, and bring 
forth no fruit meet for repentance ; his delusions are exceeding 
strong and dangerous. 

It evidently appears by these hints, that we ought carefully 
to examine our comforts. Our Lord's maxim is very good in 
many cases. ^ By their fruit ye shall know them. The more 
we are acquainted with divine consolations, the easier and clear- 
er we shall discover those that are false, either in ourselves or 
others. 



QUEST. VIII. 

Why should the king of Moab, by the advice of his firivy 
council in a time oj imminent danger and threatening dis- 
tress, apfily for relief to a firofihet of the God of Israel, as 
Balaam certainly was^andnot to Baal-fieor, the God of the 
Moabites. 

BALA.AM's character is set out in the query so favourably, 
that a stranger to the Bible might imagine him to be a 
true prophet ; for he is not only supposed, bfit asserted to be, 
a firofihet of the God of Israel ; but the scripture informs us, 
that he was a soothsayer, and that he seughtfor enchantments. 
In the following texts we may see what sort of persons sooth- 
sayers and enchanters were, Exod. vii. 11, 12. Deut viii. 10, 
11. 2 Kings xvii. 17. Jer. xxvii. 8. Mic. v. 12. Acts viii. 9, 11. 
andxiii. 16. with other parallel places. It will be said, that "he 
had free access to God upon several occasions." I cannot find 
any hint of that in scripture, but only in the case before us. 
True we find here, that the Lord spike to him often ; yet, even 
in this remarkable affair, we see he sought for enchantments ; 
But when he found, after repeated attempts, there was no en- 
chantment against Jacob, nor divination against Israel, but they 
-were to a miracle preserved of God, it is said, " He went not,'* 
as at other times, to seek for enchantments, or devilish arts, 
and it is probable, that every time he sought the Lord, he used 
those very sinful arts. 

If it be queried, how the Lorjd condescended to reveal his will 
to such a person ? The matter appears to me thus : Balaam 
was a man of great fame, much such another as Simon Magus, 
and had a vory artful way of deceiving the people, so they 
thought certainly, that whom lie blessed was blessed j and 



Answers to practical Questions. S^ 

whom he cursed, was cursed. It is plain that his aim was to 
amass riches, and not to instruct the people in the will of God. 
The messengers sent from Balak, took the reward of divination 
in their hands ; for he loved, and ran greedily after the wages 
of unrighteousness. In the whole account of the affair, it is- 
evident that he was desirous to go and curse Israel ; for .he 
said, the Lord refuseth to give me leave to go with you. As 
he was earnestly solicited, and willing to go and curse the 
peculiar people of God, I am persuaded that there wsi9 
an eminent divine interposition, so that he was under special 
restraints from the Almighty, 2nd obliged, against his inclina- 
tion, to bless, and not curse Israel. For it seems he entreated 
leave to curse them, for it is said, The Lord would not hearken 
to Balaam, but turned the intended curse into a electing. I 
do not think he was ever under divine inspiration, but only upon 
this notahle occasion : and that by an evident and wonderful 
interposition of God in favour of his people. 

We have other instances of this kind. When Lahan, Balaam's 
countrymen, both being Syrians, pursued after Jacob, intending 
to hurt" him, God came to him and said, Take heed thai thou 
speak not to Jacob, either good or bad. Let it be here observ- 
ed, that Lab-ui saithu The. God of your father spake unto ?:ie* 
Here he disowns the God of Abraham., and does not look upon 
him as his God ; yet he durst not, at this time, go beyond the 
commandment of the Lord, to do good or bad, any more than 
Balaam could ; and Jacob knew the reason of it, for, said he, 
except the God of my father, the God of Abraham, and the 
fear of Isaac, had been with me^ surely thou hadst sent vie 
a~yay n:iv empty : God hath seen my affliction, and the labour 
of my hand, and rebuked thee yesternight. Genesis xx. 3. &c. 
and 1 Sam, six. 22. &c. are not foreign to our present purpose- 
That Balaam was not one of the holy men of God, will ap- 
pear, if we consider, that notwithstanding he could not possibly 
curse, but evidently bless Israel, he yet did all in his power to 
hurt them ; for by his council he taught Balak to cast a stum- 
bling block before Israel ; and the Midianites, being by him in- 
structed, vexed them with their wiles, and at last beguiled 
them, so as to prevail upon them to eat things sacrificed to idols, 
and to commit fornication, which corrupted the people, and 
brought the plague amongst the congregations of the Lord- 
Kad he been a true prophet of the God of Israel, he would 
not have taken this method. But when vengeance is brought 
upon the Midian'ftes, for following the counsel of Balaam, it 
falls also upon the head of the prophet, whose iniquity and mad* 
ness the dumb ass rebuked and forbade in time. Thus as he 
lived a wicked life, so he died the death of the wicked, and 
not of the righteous. 

It does not appear to me that Balak applied to Balaam, be- 
cause he believed him to be a prophet of the God of Israel ; 



40 Answers to practical Questions. 

but only because be took him to be a very famous practitioner, 
as a soothsayer and enchanter. If Balak had regard to any 
deity in this point, I think it must be to Baa-!-peor for as soon 
as Balaam came, he is taken to the high-places of Baal, and af- 
ter that to the top of Feor. That Balaam was no great enemy 
to Baal-peor, appears by his manner of sacrificing upon seven 
altars, upon the high places of Baal, and on the top of Peor. 1 
am of opinion, that neither Naaman the Syrian, nor his mast- 
er, had the least design to change their deity, in coming to Eli- 
sha ; but I suppose they took him to be something like a great 
soothsayer, as Daniel is called, by a heathen king, master of 
the magicians /so a grand present is brought to Elisha, but the 
tine prophet was not very greedy of filthy lucre. It is true 
when the cure was d^ne, Madman's heart was so affected, that 
lie entertained very favourable thoughts of the God of Israel ; 
but still lie was resolved to bow in the house of Rimmon. 

The conclusion of the whole is this, Balaam's character will 
hardly admit him to be ranked among the prophets of the God 
of Israel ; and as Balak does not seem to me, in the least, in- 
clined to consult another deity, I see not how he can affront 
Baal-peor : nay, he pays divine honour and homage, in build- 
ing hits sn many altars upon his high places, by the direction 
and assistance of Balaam ; then it is easy to conclude that as- 
sistance and protection, aid and succour, is earnestly intreated 
of Baal-peor at this time of distress. And when all failed, the 
soothsayer at last puts Balak in a way to bring Jacob over to 
the idol of Moab ; for Isar el joined himself to Baal-peor ; neith- 
er was the people soon cleared of his sin, for a good while after, 
it is said, Is the iniquity of Peor too little for ws, from which 
idc are not cleansed until this day, although there wasafilague 
in the congregation of the Lord ? As for the truths which Ba- 
il spoke, concerning Israel and other nations, I believe it 
was to shew Balak, and his prophet, how effectually God could 
turn the curse into a blessing, and confound them both. He 
seems to tremble at his own prophecy, when he said, Alas I 
who shall live when God doth this ? Caiaphas was no great 
friend to our Lord Jesus Christ, yet he prophesied great truths 
earning Christ and his people. 






A 1 



Answers to practical Questions. 41 

QUEST. IX 

Hcvj far should the master of a family concern himself about 
the eternal salvation of his children, servants, &c. Is it h:s 
duty to read a portion of the scripture to them, morning and 
evening, and pray with them as often ? Should he catechise 
or ask them pertinent questions, at proper seasons ? 

N importaat query, tending to excite, and stir up to a duty 
. _w much neglected within the pale of the Christian church, 
and that by many whose profession runneth pretty high. When 
vital religion, or the power of godliness is upon the decline, as 
it is lamentably so at this day, those branches of practical god- 
liness are almost the first that are neglected. One who is not 
very well acquainted with the professing part of mankind, but 
hath nevertheless, a just sense of the forcible principles of hu- 
manity, would be apt to think it impossible for a parent (who is 
himself acquainted with the heinous nature of sin, the impartial 
justice of God, and the vanities of bewitching earth) to be cafe- 
less about the eternal salvation of his chiklren. Yet, with grief 
we see numbers of professing parents, though in every respect 
as careful as any man, for the training up of their children in 
the modish fashions of the times, and the procuring "fortunes 
for them, againsrHhe time they shall dispose of them in mar- 
riage, who, at the tame time, appear to be indolent enough in 
that great ;v rt of a parent's duty, " The inculcating moral 
principles upoi\the minds of theii children." A practice which 
ought to be early begun, continued in with prayer, and perse- 
verance ; the neglect of which may, perhaps, be one visible 
reason, why some Christians find such intolerable crosses from 
the conduct of their upgrowo children. The laws of nature en- 
force an obligation upon parents, to care for the happiness of 
their Children, even as they consult their own. Sclomon points 
man to the diminutive an , from its conduct to learn instruction, 
in point of industry and frugality. — After his example, 1 think I 
may, without prejudice to truth, say, M O ye inhuman parents, 
vho feel little or no concern for the eternal welfare of your chil- 
dren, go to the beasts of the field, and from them learn a lesson 
of parental care/' Their highest sense of happiness is present 
sensation, and how careful are they that the happiness of their 
young be the Sc,me, both in- species and measure, with their own ? 
See the maternal hen, she prefers the safety and happiness of 
her young, to that of herself. Now though I do not intend to 
act the naturalist with you, yet from the observation before us, 
a sharp reproof is given to you, who yourselves have tasted the 
sweetness of religion, and neglect obedience to that natural ob- 
ligation, to do all that lies in your power, if, by any means, your 
instructions under the Lord's blessing, may be instrumental cf 
Dd 2 



4a AtfSWEHS YD MACTICAL QUESTIONS. 

/rendering the happiness of your children, the same in kind with 
your own. Now, as we are not mere naturalists, but profess 
ourselves Christians, we have a sure and certain rule whereby 
to govern our conduct. To the law, and to the testimony, there- 
fore let us go, for as many as walk according to thisruie, peace 
shall be on them, Sec. and herein we find some things as indis- 
pensably required of parents in behalf of their Children. 

I. Diligently to lead them into the Christian system of moral- 
ity. There are tiiree means which God hath instituted, and on 
which his blessings may be expected, in order to the attaining 
of this. 

1. The restraining them from immoral practices. 1. Sam. 
iii. 12 13, 14 In that day, I ivill perform against Eli, all 
things which I have shaken concerning his house ; whrn I be* 
gin I wi/Lalso make an end. For I have told him, that I will 
judge his house forever ; for the iniquity which he knoweth ; 
because his sons made the?nselves vile, and he restrained them 
not. And therefore I have sworn to the house of Eli, that the 
iniquvy of Eli's house. sJiall not be fiurged with sacrifice for 
ever : And in chap. iv. we see the awful fulfilling of thisdenun- 
cia'ion ol wrath, The a? k of God was taken \ Hophni and Phi* 
nehas the sons of Eli were slain ; Eli bears the dismal tiding s y 

falls from his seat and breaks his neck : the wife of Phinehas 
jails into labour, and dies in child-bearing. Thus swift destruc- 
tion \o an eminent family in Israel was procured by the sinful 
indulgence of a tender father, who, in other respects was a 
very good mm. r J his is a warning given for pr< *• ssing parents 
in latter times, that they may be aware and avoid the judg- 
ments that good men fell under. As to the manner of restraint 
it is threefold. First, Cautioning of them against every known 
sin, of which the forecited scripture is proof sufficient. Second- 
ly. Reproof of their errors, which is^Tnuch recommended by the 
wise Solomon, in a variety of -his proverbial texts ; especially 
Prov. xxix. 15, 17. The rod and re fir oof give wisdom, but a 
child, left to himself bringeth his mother to shame, Sec. Not such 
liteless reproofs as that of Eii, " Nay, my sons, for it is no good 
report I hear of you." A far sharper rebuke may come from 
-as tender a heart as old Eli's. Thirdly, the rod of correction, 
as Prov. xiii 24. He that sfiareth his rod > hateth his son, but 
he that loveth him chasteneth him betimes. And chap. xix. 18. 
Chasten thy son whilst there is ho/ie, and let not thy soul spare 
for his crying. And chap, xxiii. 13, 14. and xxix. 17. &c. 

2. The second institution, on which the divine blessing may 
be expected, is instruct ion, Psalm Ixxviii. from the 1st, to the 9th 
vetse. / wilt utter dark sayings of old, which we have heard 
and known, and such as our fat he? s have told us : We will 
not hide them from thnr children, shewing to the gentradon to 
come, the ftraises of the Lord, kc. Sec. It is doubtless the in- 
cumbent duty of parems, as far as possible, to set before their 



Answers to practical Questions. 43 

children, wh=tis in itself morally good, or morally evil ; and 
to prohibit the one by threattning, and hy precepts enjoin the 
other. Gen. xviii. 18. 19. Abraham thall zurely become a 
7ni$hty nation, &c. For I know him mac he will command the 
children of his household if er htm ; and they shall keefi the 
way of the Lord Co du justice and judgment. And Deut. vi. 
6, 7. And these tvurds^ which I command thee this day, shall 
be in thine heart, and thou shalt teach them diligently to thy 
children. Nothing 1 think appears more rationally to be the 
parent's duty, therefore I proceed to mention the 

3 A holy example. Neither threatening reproof, nor pre- 
cept is likely to be of much service, if this is wanting, 1 Tim. 
iii. 4, One thai wdl ruleth his own house, having his children 
in subjection, with all gravity and holiness. And Eph vi 4. 
And ye fathers, fircrvokt no your children to wrath, but bring 
them up in the nurture and admonition of the Lord. Parents 
m^y provoke their children to wrath, or ungodliness, by bad 
example, as well as otherwise, but this I need not to insist of ; 
for none will deny this branch of duty. 

II. The second duty of a parent is to enforce upon the minds 
of their young ones, ti*e literal knowledge of the principles of 
religion, as you may see from Prov. xxii. 6. Train up, a child 
in the way h should go, and when he is old. he will not depart 
from it. Any one, I presume, will allow, that scriptural and or- 
thodox principles of religion, are not the slightest part of that 
■way spoken of, but rather the principal thing intended. But 
further, to strengthen the proposition, let me point you to Deut. 
xi. 18, 19 Therefore shall ye lay up these my words in your 
hearts and in your soul % and bind them for a sign upon your 
hand s that they may be as frontlets between your eyes ; and ye 
shall teach th m your children ; speaking of them when thou 
sittest in thine hou^e, when thou walktst by the way ; a?id 
when thou liest down, and when thou risest up. That was, 
doubtless, a well-governed family in which Timothy was educat- 
ed ; for he is said co know the scripture from a child, 2 Tim. 
iii. 15. It can hardly be imagined, that the knowledge of the 
scriptures grew spontaneously in the mind of the child Timo- 
thy without the application of his good mother's diligence in 
instructing of him — Yea, it is laid down as an express institu- 
tion, i»j the above cited, Deut. xi. 19 That we teach our chil- 
dren the knowledge of the scriptures, and of the principles of 
religion, immediately founded upon the word. And, for my 
own part, I have had great reason to bless God. that my par- 
ents knew it to be their duty to observe what is divinely ap- 
pointed : For the knowledge of the scriptures, &c. which I at- 
tained by their careful instructions, in mv infancv, was the first 
and principal means of my convictions, both of sin, and my ut- 
ter danger by it ; and of the grace of God, and mine interest 
therein. And since my first experimental acqaintance with 



44 Answers to practical Questions. 

the person, grace, and righteousness of the ever adorable Jesus, 
the scripture, and knowledge thereof, hath been as bulwarks 
to defend me against the abounding grace-depreciating errours 
of the age, in which it hath pleased God to cast my lot. This 
knowledge of the principles of divine truth, is best attained by 
the children, where there is, 

1. The word daily read in the family. David delighted in 
the law, or word of God, and made it his daily study, which 
could not be done without reading of it ; and, if David himself 
had such veneration for the word, we are well assured he would 
recommend it to the love and study of his household ; for it 
would argue a parent worse than « Barbarian, who, having 
found a goodly treasure himself, will not suffer the children of 
his loins to partake with him. The neglecting this part of a 
parent's duty, is a forbidding little children to come to Jesus 
Christ ; but because there is no absolute command which, in 
express terms, enjoins the word to be read evening and 
morning : people of carnal minds, are too apt to shuffle it off 
from being a duty. Surely these words, Tltou shait sfieak of 
them when thou risest ufi, and when thou liest clown, have em- 
phasis enough laid upon them to enforce the practice. What 
can Paul mea», Eph. vi. 4. by training up our children in the 
nurture and admonition of the Lord ? Surely he mus^ intend 
an inuring of them to all the means of instruction, to godliness 
in princiole and in practice. Reading of God's word, is a part 
of instituted worship, and God is to be worshipped in all the 
families of his people, Jer xxxi. 1. A^d, if reading the word, 
is a part of religious worship, consequently it ought to be read 
daily ; for God is to be worshipped daily. The Bereans are 
said to be more noble ihan those of Thessalonica, because they 
searched the scriptures daily, Acts xvii. 11. 

Q. Where catechising of the young ones is maintained which 
is either staud or occasional, there « ught to be certain seasons 
inviolably appointed to that great purpose ; without which, the 
Usual reading of the word is not likely to have the same suc- 
cess ; and blessed be the Lord, we have many excellent helps 
published for this purpose, which, with the many occasional op- 
portunities, parents have of putting such pertinent questions to 
their children, or servants, may prove very beneficial. This 
ought to be^ much recommended to parents, especially to mo- 
thers, who have more of these opportunities than we can ex* 
pect a father, engaged in business, to have. Oh ! how happy 
were it for our uprising generation, if less time were spent in 
decking and adorning the bodies of their children, and more 
pains taken to impress upon their minds, a sense of the great 
things of moral and divine religion. I would not have any one 
to think, that 1 suppose it in the parents power to give their 
Children «he saving grace of God, without which all other things 
are insufficient to bring them to glory j but I am sure that cob- 



Answers to practical Questions. 45 

sutent principles taught them,' can never be an hindrance of 
Uieicreceiving that grace ; and, when received, makes it shine 
with greater lustre. 

III. Praying with, and for our children,^ indispensably ne- 
cessary ; and that in the family as well as in private. Jtr, x. 
25. Pour mit thy fury uhon the Htathen, that know thee not, 
and u/ion the families that call not on thy name. Here is a 
dreadful curse upon prayeiiesfe families, and O that it were 
well understood urgl lea t-ed. 1 must acknowledge, it is with 
difficulty that I can persuade myself, that any master of a fami- 
ly, wl.-j hath tasted that the Lord is gracious, can, upon any 
account whatever, neglect that natural duty of family worship, 
which to me appears to be the glory of a family. To be in- 
strumental of bringing children into the world, and not to soli- 
cit the Almighty in their behalf, doth argue us worse than in- 
rkiels. Which way shall children, or servants be taught to 
know that prayer is a part of natural religion, which all men 
owe unto God, if parents and masters of families deny them 
the privilege of joining with them therein. 1 well knew, that 
human intruction can never teach them, that prayer is the priv- 
ilege of God's saints. But sure we ought to distinguish be- 
tween the peculiar privilege of saints, and that which is a mor- 
al, and natural obligation upon all men. The latter may well 
be inculcated, both by example and precept, without infringing 
upon the liberties of the other. David, in Psal. Iv. 17, tells us, 
that evening and morning, and at noon, will I fir ay, and cry 
aloud, and he shall hear my voice . I would recommend to the 
Christian reader, the th'-ee sermons preached by Mr. Matthew 
Henry from this text. This resolution of David beateth down 
that asylum which people so often fly to for shelter, against 
condemnation for the neglect of family prayer ; X mean the 
hurry of business, for any man who knows the world, knoweth 
very well that no man hath more business on their hand, and 
less time to spare, for either reading the* word, or prayer, than 
a prince, who hath the uncommon weight of natural concern* 
upon him. But the truth is, and I fear not to spesk it, .that 
when hurry of business causeth neglect of family worship, it 
betrayeth a heart engrossed by the world, and little, if any love 
at all to God in it. See Dan. vi. 10. JSow, when Daniel knew 
that the writing was signed, he went into his house ; and his 
windows being open in his chamber, towards Jerusalem, he 
kneeled ufion his knees, th*ee times a day, and prayed, and 
gave thanks before his God, as he did aforetime. By what 
follows in the succeeding verse, it is evident, that it was ver- 
bal family prayer, which he exercKed him*elf in Joshua xxiv. 
13. But as for me, and m^ house, we will serve the Lord. 
From these texts of scii iture. observe first,— David cried 
aloud, which pe< pie seldom do in closet prayer ; therefor*- it 
appear* likely that family prayer was maintained thrice a day 



I 



46 Answers to practical Questions. 

in his house. And Daniel's prayer was such, that people that 
stood without doors, could hear supplications; and this was the 
cause of his being cast into the lion's den. Secondly^ Johua re- 
solves not for himself only, but for his whole house, or family ; 
|\br a ham-like, he commanded his house to follow his example, 
nd I do not believe any body will venture to say, that'Joshua 
worshipped not God in his family. As masters of families are 
invested with power sufficient to command children and ser- 
vants to attend the worship of God, in the family, I know not 
how parents can justify their neglect of it. There is a remark- 
able instance of the acceptance of family prayer, in the case 
of Cornelius the centurion, Acts x. 30. But I proceed, 

IV. To observe the expedience of habituating children, when 
yet young, to all the branches of external religion. Nothing 
with greater propriety can be called the way of the Lord than 
this ; this is what Paul means by nurture, and what ought not to 
be neglected Hence we see parents ought to command their 
children, and servants, to attend on public worship, where the 
word of God is powerfully preaefced, and where the ordinances 
are regularly administered. Parents ought to make conscience, 
how either children, or servants, spend the day of the Lord, 
and lay such necessary restraints, or give such encouragements, 
as the case requires. 

All that hath been said in regard to children, holds good in 
the case of servants, and, if any should doubt of it, I appeal to 
that memorable precept given by our Lord, Do unto others the 
name things, that you would wish others to do unto\you 1 Matt. 
vii. 12. Now let masters lay this rule of equity to heart, and 
ask themselves ; would you be willing that your children should 
live with masters, who take no care for their souls ? I know 
you would not. Then why should you act in such a manner, 
careless whether your servants honour God or not, provided 
they do their business ! Doth it not indicate that such masters 
are - mercenary and base ? Is it a sign that they love the Lord 
with a!l their heart, and delight in his service ? Doth it not 
evidence their disregard to divine precepts ? Their love to 
the world ? Their ignorance of the value of immortal souls ? 
Likewise the inconsistency there is betwixt their practice and 
profession ? May not poor Christian parents insert into their 
prayers—From such masters, good Lord, preserve our child- 
ren. 



Answers to practical Questions. 47 



QUEST. X. 

Is it possible for a fierson to be regenerated, or born again ; 
and yet) for many years after, fear he is not ? And may a 
person no way doubc oj his regeneration, and at the same 
time be an unconverted fierson ? 

IF we consider the mental circumstances of the person regen- 
erated, that there are yet the remains of sin and unbelief 
abiding with him, and that the best are much clouded with ig- 
norance, as well as liable to the bewildering temptations of de- 
ceitful friends ; we need not think it impossible for a regener- 
ate person to be afraid that he never experienced that gracious 
work upon his mind. It rs observable that soma of Jehovah's 
most eminent saints, have been left, and that in their last dis- 
tress, to call in question the truth of their interest in Christ, 
and consequently their regeneration. That eminent saint and 
minister of Christ, the Rev. Mr. Ralph Erskine, late of Dun- 
fermline, (of precious memory to the church, whose sonnets 
and sermons will be dear to the saints, while both exist on the 
earth ; and notwithstanding some defects, such as attend the 
best of human compositions, do fully demonstrate his skilkin the 
Spirit's work, in regeneration and sanctification ; likewise his 
doctrinal acquaintance with a person, grace and righteousness 
of Christ ; add unto this his eminent usefulness in the work of 
the ministration of the word) when he came to a death bed, 
was left in such deep desertion, that all his friends, who attended 
on or visited him, could not persuade him from that melancholy 
reflection, " That after he had preached to others, he himself 
was become a cast-away," and in this sad and mournful condi- 
tion he continued, till his friends thought him past speaking ; 
then, when least expected, he lifted up his withered hands, and 
€lapt them thrice, shouting, Victory, — Victory, — Victory, I 
also find that other northern worthy, Samuel Rutherford, in his 
letters, expressing his fears, least he was but half a Christian, 
or such another as King Agrippa, an almost Christian ; but I 
have never heard these men's Christianity called in question, till 
eagle-eyed Sandeman arose, who, I doubt not, would find many 
faults with Paul or Peter, were they preachers cotemporary 
with himself. I could name many instances of the like nature, 
Wit those two shall suffice, being men esteemed by all the or- 
thodox. 

My friend and neighbour Camillus is a good man, of exem- 
plary piety, and good understanding in the mysteries of truth, 
and zealous for the honour of that God, whose cause he profess- 
eth ; yet I often find him under downcastings : It was the oth- 
er day I went to visit him, and found him set alone very pen- 
sive in his parlour. After mutual salutation, without using any 
oi the modem formalities, so graceful in the esteem of some, I 



43 Answers to practical Questions, 

inquired into the cause of his dejection. To which he 
told me, that he had been a professor of religion for these twen- 
ty years past, and oftentimes thought he had reason to believe, 
that he was called by grace according to the purpose of God ; 
but that now, he found himself incapable of believing that ever 
he had any grace at all. I immediately found my soul to fel- 
low-feel with my friend, and offered what advice I thought 
most proper, intermixed with some portions of sacred writ, 
for the removal of his doubts : I expatiated upon the useful- 
ness of adapting our present frame to some suitable portion of 
scripture, such as, Blessed are the floor in spirit , &c. And, 
from thence, drawing such a rational conclusion as he was best 
enabled, till the Lord, the Spirit, should be pleased to make his 
witness more visible. To which he replied, So very manifest 
to me hath been the past changes of both the frame of my 
mind, or the bent of my inclinations, and the general tenor of 
my life, that, could T always believe the veracity of the scrip- 
tut*es, I should never doubt of my interest in the promises 
therein contained ; for I very well see the characterof Christ's 
sheep, as there described, and see my own spots, to be of the 
same colour with theirs. But, alas ! such is my unbelief, I 
cannot receive the scriptures as the word of God. 

I told him, that I thought it was imposible for any reasona- 
ble person who believed there is a God, to resist the evidence 
of4he divinity of the scriptures of both testaments, and here 
enumerated proofs thereof. To which he replied, what you 
say is true, but it is a bard matter, sometimes, to believe that 
there is any God at all. 1 then told him, that I did not think it 
possible for any man to take a view of the creation, and at the 
same time to say, that there is no God, our reason itself being 
a strong advocate for the existence of a deity. Then he bid 
me consider, that there may be certain seasons in the Chris- 
tian's life, wherein his reason may be overpowered by tempta- 
tion and sin, and for a proof thereof, he pointed. out Isa. lix. 19. 
where it is said, When the enemy shall come in like a floods 
the Sf/irit of the Lord shall lift ufi a standard against him. 
Which portion of Scripture added to what I have formerly ex- 
perienced, in some cloudy days, convinced me of the truth of 
my friends's doctrine : For if the enemy comes in as a flood, 
then of necessity he must bear all down before him, our graces, 
and our evidence of those graces. A flood carries all before it, 
houses, trees, &c. and it he, for a season, is permitted to bear 
down or suppress our graces, why may not his licence reach 
the understandings and our reasoning faculties ? If this is 
granted, as I think it cannot be denied, it is very accountable 
why some Christians, of extensive knowledge and sanctity, 
find themselves ill set (at certain times) to keep clear of the 
whirlpool of atheism ; and likewise accounts for a regenerate 
- person's being liable to those fears noted in the query. 



Answers to practical Questions. f 49 

One very fruitful nurse to those opposites of faith is our too, 
much reliance on the Spirit's work within us, and our neglect- 
ing his word and testimony, as contained in the Bible ; here a 
man may miss his way so far, that the very things which evi- 
dence grace in us, may be made a ground for such fears, and I 
believe frequently are so used. 

For instance, a discovery of the secret abominations of the 
heart, and our helplessness to deliver ourselves from such in- 
bred vermin, for the most part, is what our fears do least spring 
from ; whereas if our eye was fixed on thus saith the Lord in 
his word, although we could never be joyful, purely, because 
these abominatioiib dwell in our heart ; yet we both could and 
would rejoice, that the Lord had discovered them to us. It is 
a certain proof that God hath been here, when his light shines 
into our darkness, which only can manifest our darkness unto 
us ; it is his grace alone can shew to us the depravity of our 
nature However great the attainments of a hypocrite may be 
he never can be capable of mourning over his natural propensi- 
ty to sin, through the depravity of the whole man ; and by the 
■way, I apprehend the regenerated person mourns more over this 
than all his actual transgressions. Now a word to the latter 
part of the query, viz. And may a person no way doubt of 
their regeneration, and yet be an unco-verted man 

This I would say, He may. There are three distinct classes 
of men, who doubt not at all or their regeneration ; and yet they 
are all unconverted : there are the notionalists, the legalist,* 
and the profane rabble. 

. The notionalist is, perhajB, at as great adistance from salva-* 
tion, by the works of the law, as any body ; and, it may be, 
he is as zealous for gospel -truths as any in the neighbourhood ; 
and having those good qualities, one would be apt to say, What 
lacks he yet? The answer is, iie lacks every thing of value. He 
& like the man who hath read navigation, but never was at sea ; 
he hath the theory, but not the practical part ; yet he who 
hath got the theory of sailing, reckons himself as well skilled, 
as the man who hath sailed round the world. The no- 
tions, alas J float all in the brain, without descending into the 
heart. 

It is now many years, that Sententius hath sat under an or- 
thodox ministry, that now he hath learned the theory of the 
gospel by rote, he can pray with great propriety of speech, for 
half an hour together in company ; but not in private, unless he 
is apprised that somebody is watching him. He will contend! 
vigorously for gospel-truths, providing it do not clash with his 
interest ; he will talk with you for a day on certain subjects ; 
but if you fall into the work of the Holy Spirit upon the mind, 
or inward holiness you tie his tongue at once, and presently may 
discern an uneasiness attend him. You may talk against sin in 
general, as icng as you will, he will join you ; but if you happen 

Hi C 



SO Answers to practical Questions, 

* 
to hit the right nail on the head, and pierce his beloved lust 5 
then you and he differ, otherwise he is silent. He can converse 
•with you, this hour, upon divine subjects ; the next hour he is 
fit company for any body, let their discourse be what it will. If 
it is profane he can bear it without affecting his heart ; if it is 
any way tolerable, he will join with them in it. He would not 
swear an oath upon any account ; but he can hear another 
swear without being over-disturbed. He will not get fuddled 
neither ; but he can sit with drunkards, and drink as much 
as they upon occasion. And yet this- man has no more doubts 
about his regeneration^ than the strongest Christian in Britain. 
He takes it for granted that the knowledge of the doctrines is 
regeneration ; and indeed, so it is, providing k is a sanctified 
knowledge, but his knowledge alas ! is barely speculative. The 
various doctrines dwell in a confused mass as so many mingled 
phantoms in his brain ; and phantom-like have no weight at all 
either upon his heart or conversation. 

Legalius, his next neighbour, is quite opposite to him, in re- 
gard to sentiments, so that they can never agree. Sententius 
takes his speculation for the fruits of regeneration : Legalius 
takes his goodness for the same thing, and despiseth the notion 
of Sententius, in the same manner that he despiseth the works 
of Legalius. For, you must know, Legalius is a constant atten- 
der on the word preached, and the sacrament, and is very de- 
vout at both ; Besides, he maintained! family-worship, and 
says many long prayers by himself ; and to perfect the matter, 
he feeds the hungry, and sometimes clothes the naked ; add un- 
to these his negative holiness, he never wrongs any man, never 
was drunk, never swore an oath in his life, and all the comfort 
he desires, when he comes to die, is that he may have nothing 
to do, but to look back and take a view of his well-spent life. 
Now, all these good things beiiig summed up together, who 
would not be blamed for saying, that Legalius is but an almost 
Christian ? It is true he thinks himself a good Christian, and 
that of a better rank than the most ; but I will, at all events 
assert that he has no Christianity in him, and prove it from 
his motives, and proposed ends ; and every body may know, 
that it is the end which crowns the work. 

The love of Christ constrains Christians to obedience ; but it 
is self-love which constrains Legalius to these his religious acts. 
If he were sure that he could always live in this world, they 
might be religious, who would for him, for he would, not unless 
with Jehu, he found his account in it ; Or, if he were assured 
that he could escape Hell when he dies, he would not care much 
whether he get heaven or not. A separation from the joys of 
Heaven at death, being inseparably joined with the torments of 
Hell, Legalius is obliged to stir himself, in order to escape that 
which he is afraid of : Thus the fear of Hell is what oils the 
wheels of his obedience, and he hath no eye to the glory of God ; 



Answers to praqtical Questions. 5; 

nor the good of his fellow creatures, in any of his duties, mor- 
al or religious, but merely to save himself from the vengeance 
of eternal tire ; be believes he could not live so holy, as his i ncy , 
tells him he does, if he wer< not regenerated. 

Vitiamor lives in the same street with those two men, and i> 
an utter enemy to both of them. He hates the notiens of Sen- 
tentius, equally as he does the deeds of Legalius. You may 
meet with Vitiampr in the exercise of every sin, and yet \\c 
does not so much as once question the goodness or his heart, 
nor even his regeneration. 

Now let those three men know, that their pretended faith is 
no more than a fancy. Their hope is rotten at heart, and will 
perish in a trying day, however coiiiident they are now, as to 
all being well with them. To conclude : I cannot 
but wonder, that any person who denies the popish doctrine 
of christian persecution, should be so inconsistent with them- 
selves as to tell us, that an uninterrupted assurance of interest 
in the love of God, is essential to true faith. 

The assurance of faith, is either a grace of the Spirit, or it 
is not : if it is not a grace of the Spirit, it cannot be essential to 
Christianity. If it is a grace of the Spirit and an uninterrupt- 
ed degree essential to Christianity by parity of reason, an un- 
1 terrupted humility, self-denial, resignation, love, repentance 
and heavenly mindedness (for these are likewise graces cf 
the spirit) are essential to Christianity ; and then to talk of 
growing in grace would be nonsense. For if one grace or 
virtue may be perfect, what reason can be assigned why the 
rest may not ? But, whilst you and I are in the body, we shall 
find our faith interrupted with unbelief ; our hope with 
fear ; our love with carnal enmity ; and every other grace with 
Us opposite, 

QUEST. XL 

What advice can be given to a person grievously distressed 
nvi'Ji fears ) doubts and unbelief ? 

In perusing the subsequent letter, the query may be more fully 
understood. 
Sir, 

" AS you desired, in your last, to know the particulars of 
my unbelief, of which I had complained in my preceding letter 
you will find my compliance with your request in the following 
lines. 

" My unbelief consists chiefly in these things, vis. I am in 
some doubt, now and then concerning the being of God, his na- 
ture, attributes and person : — concerning Jesus Christ, his ex- 
wlleucy smd mediatorial capacity,, or qualifications :— concern.- 



58 Answers to practical Questions. 

ing the Holy Ghost, regarding his immediate energy or opera- 
tion on man : — concerning the resurrection of the dead, the 
get * al judgment, and the certainty, that all persons that ever 
have been, are, or shall be, will exist in either of the two places 
or states. But my doubts, about these articles, are not so abiding 
as they be regarding the particulars hereafter mentioned ; yet 
- even those do grieve and distress my soul, more than a little, 
and I fear they be the cause of the hardness of my heart ; es- 
pecially when they attack me in prayer, meditation &c. though 
when assaulted in my addresses to God, I know they have cau- 
sed me to pray more earnestly at some seasons ; then I would 
endeavour to conclude they were darts from Satan, and not 
the disposition of my nsind : yet still dreading myself to be an 
unbeliever. 

44 But the most settled and general part of my unbelief may 
sppear by the following hints^ viz. I cannot view Jesus Christ 
in that loveliness, excellency and pre-eminence, as I find him 
set foith in the word of truth. I cannot find sufficient ability 
in my soul to believe in him, without a right view of him ? 
Sometimes I can set hirn forth to others, in the words and light 
o? scripture, so that I believe many of the children of God 
have their very souls nourished and fed by what I say : and 
upon certain times I myself am much delighted in, and with 
the work ; but when i retire into myself, and consider the bar- 
renness of my soul, my strangeness to, and alienation from God, 
Jesus Christ, Sec. 1 conclude that my good frame and my de- 
light in preaching, proceed from the agreeable frame of the 
people, rather than from any good wrought in me ; that God 
will endue me with a measure of light in his word, and grant 
me some delight in the ministration thereof, for the benefit of 
his people, yet not for any love or regard he has to my person, 
but that my soul is rejected of him ; as a person that is fa- 
vourable and kind to a nurse, while nursing his children, only 
for their sake ; that thereby she might be a better and more 
qualified nurse ; but when her work is done, he turns her off, 
•as one that is not of his family, hut only for a time, and for the 
purpose just mentioned ; then it will appear to all she never 
was of his family. Again, though I set forth Christ to others, 
yet I question whether Christ be in me and I in him. A per- 
son cannot experience the true joy except he believes : and be- 
cause I cannot rejoice at the very thoughts of grace, death, the 
resurrection, and the like, I am afraid I do not truly and sin- 
cerely believe. Believers are exhorted to rejoice always ; but 
I cannot rejoice when I ponder upon the most important con- 
cerns of my soul ; therefore I fear I am not a believer. Alas! 
I am not able to look steadily upon Christ as my Saviour. At 
times, when I join with the saints in divine worship, I am pret- 
ty confident of an interest in Christ ; but when I retire, I con- 
clude that that proceeds only from a kind of a heavenly gale upon 



ANSWERS TO PRACTICAL QUESTIONS. 5S 

them ; or else upon myself, merely to capacitate me for more 
use and service among them. I conceive thai my heart is not 
in the least renewed, but in the sen>e of scripture is still a 
stone— I do not question God's e\ erlasting love to his people as 
much as I do his love to me. What will it avail me to know 
that God is unchangeable, and that his unchajigeableness is a 
strong hold to his people under all their instabilities and vicissi- 
tudes, when at the si me time 1 cannot conclude that he hath 
loved me ? Are there not some whom he never lo\ ed ? I fear 
I am one of those. If he has not ioved me, all the things in. 
Heaven and on earth, nay, his infinite power cannot prevail 
with him to love me, steing he is unchangeable in his nature.— - 
I do not question the ability and capacity of Jesus Christ, to 
save to the uttermost, even the vilest and chief of sinners, so 
much as I question whether he will save me ; not because he 
cannot , regarding his capacity, but because he will not .• not 
because my sins, though so great and numerous, are more than 
he can take away ; but I fear lest he should leave me to die in 
them. One sin is enough to condemn, except there be an in- 
terest in Christ.— I do not so much call in question, persever- 
ance in grace, as I do the beginning of grace in me. If I 
were sure that the good work of grace was begun in my soul, 
1 think all my other doubts would flee away and vanish But 
while I doubt of the very beginning of the work I cannot be 
confident in any thing that may profit me. If I did now en- 
deavour to resolve, believe and conclude myself to be a gra- 
cious person, and that it will be well with me at last, notwith- 
standing all my fears, and so strive to be comfortable, not giv- 
ing way to doubts any more, such confidence would but vanish 
after all, to my endless horrour.— I endeavour to perform eve- 
ry secret duty in religion constantly ; but fear all my aim is to 
quiet an uneasy conscience. I diligently observe every publick 
duty, as a professor of the Christian religion, and as a minis- 
ter of the gospel ; yet often fear the whole terminates in self 
and vain glory, so that I have my reward ! I am acquainted 
with many far and near, who, I believe, are godly persons, and 
1 am of opinion that the greatest part of them, if not all, judge 
me to be truly a gracious man ; nay, I am confident they look 
upon me as a person eminent in grace : but all that does not 
amount to a proof of the power of godliness in me, neither 
does it evidence the least degree of supernatural grace in my 
heart. I think that pious people who hear me preaching and 
praying, conclude that I am very comfortable in my sou), and 
that I enjoy much communion with God in the discharge of 
duties ; but their conjecture is no evidence that I enjoy the least 
grain of soiid comfort ; though their favourable judgment should 
yield me some groundless joy for the present, yet if I am not 
born again, it can yield me no sw< t consolation at death and 
judgments I am endued with sr «easure of l*&ht in all the 

At 



54 ANSWERS td PRACTICAL QuEStXOftS. 

doctrines of grace which I believe are consistent, according to 
the scripture, and I am enabled to express, and ^et them forth 
according to the consistency of my ideas, against the oppositions 
xnade to them, buth in private conferences, and in a more pub- 
lick manner ; but that profiteth me nothing myself, while I 
imagine that I am an utter stranger to any experience of sav- 
ing grace in my own soul. Satan knows very well that all the 
doctrines of grace are remarkably harmonious, yet he is not, in 
the least, more happy for that. — I am in the general persuad- 
ed that all those who believe in Christ shall be saved : but as 
1 cannot believe, how can I be saved ? The Word says, that 
perfect love casteth out fear ; I fear greatly ; — I cannot be 
confident, but rather disbelieve : therefore how can the love of 
God dwell in me ? And if I love not God, what is my state 
better than that of the most profligate ! Though I understand 
something of the doctrine of grace, I understand likewise by 
the same doctrine, and by experience, that nothing can per- 
suade me to believe in Christ, I perceive that it is impossible 
for any to convince me that my faith is of the right kind, ex- 
cept it be by the same spirit. Therefore, oh ! that God would 
be pleased to make use of some means, some word, some in- 
strument or instruments to resolve my doubts and dissipate my 
fears, for his own glory and my present and eternal comfort 
and advantage ! Oh ! where shall such a messenger be found 5 
An interpreter that would be to me one among a thousand 1 

" I am, your's, Sec. 

MY advice is this ; That such a person should instantly at- 
tempt his duty, to believe on Christ afresh, just as he did 
ai first. When he cannot come to Christ as a believer, let him 
come, as being in himself, an every -way helpless and miserable 
sinner ; and let him do this instantly and repeatedly, as soon, 
and as often, as he is attacked with fear from his felt and fu- 
ture-dreaded misery. Nothing like a fresh act of faith, to baf- 
fle Satan's temptation, and the suggestions of his own unbeliev- 
ing heart, that he is yet in a state of unbelief. If the grand 
enemy of souls can but get believers to reason the point with 
him, whether they have believed, or not, from past experiences 
in a time of vailed evidences, or from present experience, at a 
time of suspended influence : He knows he shalV lead them at 
once into an endless maze of sore perplexity, to God's dishon- 
our, and to the wounding of their souls exceedingly. Let such 
a person then attend the Saviour's voice, Look unto me, and 
be ye saved, all ye ends of the earth : Jor I am God, and 
there is none else. Here such a person may see that the words 
divide themselves naturally into two branches, the first res- 
pects duty, looking ; the second respects privilege, salvation. 
And the command is giver to sinners, at the greatest appre- 
hended distance from Gc h by sin, at the very ends of thz 



Answers to practical Questions. 3$ 

earth. Let such a person then, as a sin-wounded soul, an ap- 
prehended law-« ondemned sinner, a Satan- ace used, and a con- 
science-condemned sinner too, instantly look up to that great 
Saviour who is exalted on high, to save to the uttermost eve- 
ry poor soul that looks unto him for tne whol<e of his salvation. 
For as Moses lifted up the serpent in the wilderness, so was the 
Son of man lifted upon the cross ; and now is the Son of man^ 
as the great ordinance of God, for a sinner's salvation, lifted up 
to his Father's throi.e, and in the glorious gospel, to be looked 
unto by a perishing sinner for his eternal life, as the stung 
Israelite was to look for healing, by God's appointment, to the 
brazen serpent ; and having looked, let such a person instantly 
attempt his future duty, to believe that he shall be saved in look- 
ing. Let him credit the word of truth, the royal grant of the 
Prince of grace, from his high throne of his everlasting salva- 
tion, in his looking unto him ; for lo, he says unto all, and un- 
to every one of them. Be ye saved. The word is gone out 
of his mouth in faithfulness, in immutable, omnipotent grace^ 
and he will not, cannot, reverse it : He is God, and cannot lie 
nor refienu Once hath he spoken, and it stands fast for ever* 
His unchanging word, of all-producing grace and glory, stands 
engaged for that soul's salvation eternally. And thus, he him- 
self, who is the faithful and true witness, tells us, that the in- 
separable consequent of his being looked unto, as lifted up, is 
salvation ; that whosoever believeth in him (i. e. looks unto 
him to answer the type) should not perish but have everlast- 
ing life* Now let such a person consider, whether this so- 
lemn declaration of the great Saviour, is not worthy to be cred- 
ited by him, instantly and constantly for God's glory, and his 
own joy ? Whoever, or whatever, from within, or without him ? 
says to the contrary, can he doubt it, if it is but for one mo- 
ment, without grievous* sin, without making the God of truth a 
liar ? He must, even in tnis, either set to his seal that God 
is true, or give his truth the lie. Again, let such a person ob- 
serve, that his looking untoChrist for salvation, ia obedience to 
the divine command, is faith's first and direct act, unto which 
the promise of life, in the sacred word, is anuexed. And his 
persuasion of salvation is an ajter and reflex act of faith, that 
is, and ought to be founded upon the promise given to him, as a 
believer in Jesus ; the former respects his eternal security, the 
latter God's glory and his more abundant joy. If he has now 
put forth the direct act, he is, and ever shall be in God's ac- 
count, and according toiris written word, a true believer ; and 
though he may not at present make conscience of the reflex act?, 
or may be obstructed in the exercise of it, by Satan and unbe- 
lief, this makes no alteration in his state as a believer, but only 
robs God of that glory which he ought to give to his Saviour, 
and himself of that joy which is his soul's desire, in a full per- 



56 Answers to practical Questions. 

suasion of God's everlasting favour. Having been so prolix in 
my answer to the query., I need say the less to the letter but 

Dear Sir, Take a tew hints, and you tell us, u That you still 
dread yourself to be an unbeliever." As to this, if I un- 
derstand you right, ,you take believing in Christ, through the 
main of your letter, to be believing your interest in the Saviour, 
unto joy in his infinite favour. This is answered above, as be- 
ing that which doth not constitute your state as a believer ; it 
is the direct act of faith, in looking, coming, fleeing, &c. unto 
the Saviour, that puts a specific difference between you, and all 
the unbelievers in the world. Indeed, Sir, in this closing part 
of "your sentence, you preface it with your being tempted to 
doubt of these several articles of faith : You do welK when thus 
assaulted, to endeavour to conclude that they are darts from 
Satan ; but as to their ki not being the disposition of your mind," 
you must distinguish between your new and your old mind. 
Dirts from Satan they are most certainly, to wound your new 
mind, and to excite in your old its native infidelity. For in you, 
though a believer, there dwells and works unbelief ; and Satan's 
temptations, to disbelieve the doctrines of faith, as well as our 
acts of faith, may more or less draw out the forces of our unbe- 
lief with respect to both. And what Satan suggests, is the dis- 
position of your own mind, so far as it is unbelieving ; but this 
remaining unbelief ought not in any wise to make you doubt of 
your having the grace of faith in your heart ; for if you had not 
faith in those doctrines, your temptations to doubt them would - 
be to you no affliction. It is your new mind, or your soul, so far 
as renewed by grace, and blest with the grace of faith, that is 
grieved and distressed with temptations to, and the workings of 
unbelief. Again, Sir, you say, " I cannot view Jesus Christ in 
that loveliness, excellency and pre-eminence, as I find him set 
forth in the word of truth. I cannot find sufficient ability in my 
soul to believe in him wholly, entirely, and unfeignedly, andean 
I believe in him without a right view 7 of him V* Let me ask 
you, have there been no moments in which you have viewed 
Christ, in that loveliness, excellency and pre-eminence, in 
in which he is set forth in the word of truth I If you have ever 
seen bis glory, when presented to your eye of faith by the Holy 
Ghost in the word of truth, how did yeu esteem of him then t 
Did he not then appear, in your view, to be transcendency ex- 
cellent ? A Saviour none like unto him t If he did, this was 
faith, in your understanding, discerning or seeing of the Son / 
and how did this work upon your will ? Did not your will bovr 
to, and chuse the Saviour beheld as, and to be, your Saviour ? 
If it did, this was faith in your will ; and hence did not your 
affections go out after him ? Was not he altogether lovely or 
all desires, unto you ? If so, this was/a^A in your afftaions % 
or that faith which worketh by love, to its nil-surpassing, and 
altogether, lovely object I And have there been no moments i» 



Answers to practical Questions. 57 

which the blood of Christ, in its cleansing, and pardon, and 
peace-procuring efficacy, has appeared sufficient to your con- 
science ? In which his righteousness, as your desired justifying 
dress, has appeared ail glorious ? In which his fulness of sanc- 
tifying grace, unto an increasing, and perfect meetnessfor eter- 
nal glory, appeared to you most precious and soul-satisfactory ? 
If there //a*, this v/ us faith in your conscience, and so you have 
been blest with a spiritual, a supernatural ability, to believe in 
Christ wholly, in a whole Chmt, with all tire powers of your 
soul, so far as they are renewed. And whether you refer this 
faith to its direct, or reflex act, it is true wich respect to both, 
so far as they are put forth, you btlitve wholly in a whole 
Christ, with all the powers of your soul, so far as they are 
sanctified initially ; and yet, with regard to the unrenewed, un- 
sanctified part which still remains in your every faculty, you 
may be said as truly not to believe in Christ wholly^ i e. with 
all the powers of your soul as entire faculties ; as darkness in 
your understanding, rebellion in your will, earthliness in your 
affection, and legality in your conscience, still remain ; but 
your regenerate part being ^your lea.: ing principle of action, 
your acts of faith therein, are in every power of your soul 
therefrom, on *nd in Christ ; from hence you are denominated, 
a believer in him, and however unbelief, in your unregenerate 
part, may be permitted to work, this doth not in the least in- 
jure that your state. You add, Sir, r * Sometimes I can set him 
forth to others, in the words and light of scripture ; and upon 
certain times, I myself am much delighted with the work ; but 
when I retire into myself, and consider the barrenness of my 
soul, my strangeness to, and alienation from God Jesus Christ, 
&c. I conclude that my good frame and delight in preaching, 
proceed from the agreeable frame of the people, rather than 
from any good wrought in me." To this I reply : That your 
retiring into yourself, to consider your own barrenness, Etc. is 
from the weakness of your fakh in its reflex act, which ought 
to be strong in, and towards the promise given you in Christ, 
upon your first direct act. Abraham considered not his own 
tody being dead, nor yet the deadness of Sarah's womb ; he 
staggered not at the firomise of God through unbelief but was 
strong in faith, giving glory to God, beiuving that what he 
had firomise d he was able also to fierfor?n. And it is an excel- 
lency in Abraham's children, Abraham-like, to be strong in 
faith, to consider the promise, and God's power and faithful- 
i ness, and uot their own barrenness. Your conclusion, Sir, 
\ u That your delight in preaching Christ proceeded rather from 
the agreeable frame of the people in hearing," I think is iil- 
founded. As you afterwards say, a At tisies, when I join with 
the saints in divine worship, I am pretty confident of an inter- 
est in Christ." Now Sir, as I take it, this your confidence of 
Interest in Christ, while preaching him toothers, is the ground 



55 Answers to practical Questions* 

of your supreme delight in the work ; though from the agree- 
able frame of the people in hearing, you may have a lower ad- 
ditional pleasure in your being an instrument to exalt your be- 
loved before others, and thereby to win them unto faith in Jesus, 
and to build up those who have believed through grace on their 
most holy faith ; and your faith of interest in Christ, which 
gives you a supreme delight in the work, is a pregnant proof 
that God has wrought in you faith's good and saving work. 
Once more, you say, 4i God will endue me with a measure of 
light in his- word, and give me some delight in the ministration 
thereof, for the) benefit of his people, yet not for any love or re- 
gard he has to my person f as a person is favourable to a nurse, 
while nursing his children, but when her work is done, he turns 
her off, as one that is not of his family." This, Sir, i£ a temp* 
tation, and an affliction that is common to you, with others of 
your ministering brethren. The grand enemy, though he can- 
not destroy the Lord's servants eternally, by this he strives to 
destroy their joy in his service temporally ; he well knows that 
-what the Lord's servants love supremely, which is himself, and 
his special favour eternally, they cannot bear a thought that 
they must part "with these without pain of extremity. No, 
dear Sir, God has adopted you as a believer into his family, 
and from his love to your person he calls you to be a servant to 
some of your dear brethren ; and having put you among the 
children of his infinite favour, you shall abide in his family for 
ever, and possess, with the rest, his great Self as your vastand 
eternal inheritance I If you believe the Saviour's ability, and 
gipubt his will, to save you. eternally, come and try % come in all, 
your discerned pollution and misery, and fall down before him, 
and say, s Lord, if thou nOilt^ thou cajtst make me clean ; and 
Jesus, moved with compassion, will say,/ will, be thou clean.* 



QUEST. XII. 

Is the dmth and sufferings of Christ, or his passive obedience^ 
all t/iat is required /or the salvation and justification of a 
sinner P Hath his active righteousness no part in the work* 
or must it be imputed ? Is the imputation of Christ's active 
righteousness^ an essential point of doctrine^ or may a man 
be safe without it ? 

A MOST momentous and necessary query ! as it tends to 
put the sinner upon the most accurate enquiry, after 
things of the greatest importance, viz. the matter and cause of 
his justification beilfre God, and acceptance with him ; things 
essential to our present a»d future happiness, and without which 
none can be saved ; the knowledge of which is both prior aa& 



Ans^wefs to practical Questions. 59 

previous to a person's knowing, either his duty, or privilege, 
how to worship God, or pray acceptably, or what to believe 
and rely on the Lord Jesus Christ for. 

To suppose the sufferings and death of Christ, all that is re- 
quired for the salvation of a sinner, is to answer Paul in the 
affirmative, who asked the Corinthians, is Christ divided ? 1 
Cor. i. 13. Yea this would not only divide, but reject and cast 
away part of Christ, as useless and of no value, a. thought to be 
abhorred by every pious soul. The believer hath a whole Christ 
for his salvation, viz. the life and death, body and soul of Christ, 
all are his and he is Christ's, 1 Cor. iii. 22. 23. As the law of 
God requires perfection and perpetual obedience of the sinless, 
so it pronounceth condemnation and death on the sinful, which 
sentence justice will certainly inflict, unless re • filiation be 
made and plenary, satisfaction given, which satisfaction can- 
not be but by the death of the High-priest; for without shed- 
ding of blood is no remission, and it is not possible the blood of 
beasts should take away sins, therefore Christ hath done it 
with his own blood, Gen. ii. 27. Gal. iii. iO. Num. xxxv. 32. 
Heb. ix. 22. and x. 4 : Col. i. 22. Rom. v. 11. Now as the pas- 
sive obedience of Christ is absolutely necessary for the washing 
and saving the soul from guilt, and all the dreadful effects of sin, 
Rev. i. 5. so his active righteousness is as necessary to consti- 
tute the sinner righteous before God. Zech. ii'u 4. For as 
one delivers from Hell, the other makes ready for, and recom- 
mends to, Heaven, Matt. xxii. 11. 13. Rev. xix. 7, 8. Here 
'Matthew presents to our view a man not having a wedding- 
jgarment, with his last and miserable end, bind him hand and 
foot, and cast him into utter darkness. John shews us the 
'bride, the Lamb's wife made ready, and tells us what her wed- 
iding-garment is, fine linen, clean and white ; for the fine linen 
is the righteousness of the saints. Let it be observed this 
righteousness of saints is either wrought out by the saints them- 
selves, or by some other person for them ; that it is not wrought 
out by them is certain, because all our righteousnesses are as 
filthy rags, Isa. Ixiv 6. But Christ's righteousness is clean and 
white, wrought out for the saints, given to them, and put upon 
them ; as Paul affirms, Rom, v. 17. They which receive abun~ 
dance of grace 5 and of the gift of righteousness^ shall reign in 
life by one- Jesus Christ. Even as David described the blessed- 
ness of the man unto whom God imputeth righteousness with- 
rout works, Rom. iv. 6. 

I Whatever God doth is essential and right, and as he is de- 
clared to impute righteousness to the blessed, it must be essen- 
tial and right, nor can a man be safe without it ; This Paul 
knew right well, and therefore suffered the loss of all things, 
■ and did count them but dung, that he might win Christ, and be 
iound in him, not having his own righteousness, v/hich is of the 
law; but that which is through the faith of Christ, the righteous- 



60 Answers to practical Questions. 

ness which is of God by faith, Phil. iii. 8, 9. viz. Christs righ- 
teousness iraputed, which is wrought out by God the Son, given 
by God the Father, revealed by God the Spirit, and received 
by faith as the soul's justifying dress. 
" Perhaps some may object, and ask, is it natural, reasonable 
and just, to suppose one man is righteous because another is so ? 
Or that one man is made righteous by the obedience of anoth- 
er ? 

I answer, between men in common it is not so, nor is it rea- 
sonably so to think ; but between Christ and -his church it is 
most natural, reasonable and just, it should be so, because of 
that federal union subsisting between them ; he the Head, and 
they the body.^o as they are no more twain, but one ; i. e. one 
body and one Christ, one spirit and one life, Col. i, 18. 1 Cor. 
xii 16, 17. Col. ill. 4. Heb ii. 11. Whatever is done and suf- 
fered by any person, whether it be by his head, or any other 
member of his body, we naturally, reasonably, and very justly, 
ascribe the same to that person, and the whole man or body 
bears the shame, or receives the reward, according to the mer- 
it or demerit of the thing done, good or bad, 1 Cor. xii. 25. 26, 
37. Hence it is that our sins against God fell on Christ, Rom. 
xv. 3. and Chrisfs righteousness is imputed to us. For as by 
one man's disobedience, many were made sinners, so by the obe- 
dience of one, shall many be made righteous. 

Whatever is done by the head is justly imputed to the body ; 
Christ the Head, having fulfilled the whole righteousness of the 
law, therefore it is justly imputed to his b©dy the church, Rom# 
viii. 4. that the righteousness of the law might be fulfilled in or 
by *s. 



QUEST. XIII. 

Is it possible for a person, who is enabled to bewail bis ewH 
vilenesS) to be assured of an interest in Christ, with eternal 
joy ; and yet not have an astonishing view of the glory ful« 
ness and suitableness of the Mediator, engaging and con- 
straining him to love his Saviour, and delight in his ways ? 
And is it possible to have such an affecting view of Christ 
bejore regeneration ? 

IN all our researches of this nature, we should sincerely aim 
at the glory of God, our own growth in grace, and edfica- 
tion of others. When this is the case, we may and ought to 
pray earnestly that we may be directed in the right way : 
neither should we despair of a blessing. With regard to ihe 
query, Ibelie-e that God is often pleased to condescend so far 
as to indulge his people with a comfortable view of theft inter- 
est in Christ, and consequently of their eternal glory and joy. I 



Answers to practical Qvestxgns. 61 

mean a view so clear and evident that they may say, My Lord 
* and my God ; I am my beloved's and my beloved is mine ; 
who sh&lsefiaratC) &c* and at the same time the believer may 
have a very distressing view of his own vileness. I do not think 
there is a child of God upon earth without the rebellious war- 
ring law in his members. How necessary, and yet how humbling 
and self-abasing it is, to see the depravity of our nature I upon 
some seasons the blackness and comeliness may appear at the 
same time. lam of opinion that the comeliness seldom or nev- 
er appears, but the blackness is also in view. A very instruc- 
tive contrast to a follower of Jesus Christ. I suppose Job had 
a clear evidence of the favour of God as well as the majesty of 
Jehovah, when he cried out, / abhor myself ! When the apos- 
tle breaks forth in that mournful manner, O wretched man, &c. 
he would thank God for the victory through Jesus Christ, 
When he talks of the incorruptible glory above, he points at 
the corruptible here : and when he mentions the glorious body 
of Christ in Heaven, and ihe saints likeness to him there, he 
does not forget the vile body here. These observations appear 
to me very evident, viz. 

The clearer any one doth see his relation to, and interest in 
Christ, the more he will see and bewail his own depravity, 

A person may sometimes have a very oppressing sense of the 
prevalency of sin, and at the s£me time his interest in Christ 
much clouded and called in question ; yet at those very season* 
he may be under the saving and sanctifying influence of the Ho« 
ly Spirit. 

It is possible, and perhaps too common, for true believers to 
be in so stupid a frame, that they are little affected with a sense 
of sin, or of the beauty of Christ and true holiness. These are 
sad seasons, and much to be dreaded ; for where$they be of long 
continuance the state of that poor barren soul is much to be la- 
mented. 

It is my certain and unshaken belief, that a person can never 1 
be enlightened by a Holy Spirit, so as to be assured of his inter- 
est in Christ, but he wiih under the heart purifying operation 
of the same spirit, bewail bitterly the remainder of indwelling 
mn. This heart-grief and sorrow is quite consistent with spirit- 
ual peace and joy in the Holy Ghost. I believe likewise, that 
where this sorrow and joy really exist, the person must of ne- 
cessity have an astonishing view of the glory, fulness, and suit- 
ableness of the Mediator, his willingness, power and capacity 
lo purify, entirely and glorify eternally a worm so vile in itself. 
This view of things will certainly engage ihe heart to love Je- 
sus Christ in the most sincere and affectionate manner, and out 
of love excite to yield him cordial, grateful, and cheerful obe- 
dience, in principle and practice. I am confident that it is im- 
p&Siible to experience these things, in their transforming and 
F i ' 



6 2 Answers to practical Questions. 

affecting manner above noted, before regeneration. Then these 
consequences will follow : 

There may be assurance, or strong faith, where much cor- 
ruption still remains unmortified : the Canaanites will dwell in 
the land ; yet this faith purifies the heart, breathes after more 
holiness, and is in arms against the Canaaniteg. 

That true Vith, weak or stiong, leads not to a loose unguard- 
ed and licentious life. 

That the faith which disposes to a dissolute conduct is not 
genuine, but a most pernicious delusion. 

That those who say assurance leads to licentiousness do testi- 
fy how destitute thgv be of the real experience of the true grace 
of God. 

That when a persop doth love Jesus Ghrist, and depend upon 
him for acceptance with God ; when he doth hate sin, love and 
follow holiness, he may conclude that he is born again. 

That when a person doth*not experience these things^ he 
may cpnclade himself to be jn a natural state, and in the bfoad 
way. 



QUEST. XIV. 

As I afifirehend that the practice of family flrayer is unfash* 
ionable in our days, is it because this age is so much wiser 
than the last, or, is it pecause toe are less acquainted with 
the life, power and comfort of that religion which is fiurc 
and undefled before God f 

A QUERY upon social religion in the family is already well 
answered page 41, where it is very justly observed, that 
" when vital religion and the power of godliness is upon the de- 
cline, this social religion in the family is almost the first thing 
neglected," — That reading a portion of scripture to the hous- 
hold, and praying with them, is not only expedient and profit- 
able, but an incumbent duty, is evidently proved, I think, in 
that answer.— That it is very much neglected, and by some 
professors even derided, is a mournful truth, so glaring and open 
that it wants no proof. That it was much more in practice a 
century past may be easily demonstrated. Now the query is, 
whether the present race of professors have attained to a su- 
perior degree of wisdom above their fathers, or doth this neg- 
ligence proceed from some other cause ? I will not pretend to 
justify everything in our holy, valiant and heavenly minded an- 
cestors, but, I dare say, they did imitate that great and renown- 
ed man, Abraham, who, for his eminency, was stiled, the fiend 
cf God, and father of the faithful, better than their successors 
do. Pie took care to erect an altar for God in his house, and 
set his children and servants an honorable precedent ; how 



v Answers to practical Questions. 63 

Well they were trained up in religion may be seen in the piety 
and faithfulness of his chief servant. God himself, the Search- 
er of his heart, gives h,im this excellent and exemplary charac- 
ter, / know him, that he will command his children and his 

"household after him, and they shall keep, the way of the Lord. 
A glorious testimony, where the family was so numerous, and 

.many of them slaves bought with his money : It would be well 
if our countrymen in America would lay this example more 
to heart, and endeavour to copy after it. But alas ! we have 
here, in this land of light and peace, many professing families, 
that call not upon God : Will not Cornelius, the Gentile officer 

Jn the Roman army, rise up in judgement against them ? He 

'-was diligent in prayer, and feared God, with all his house, a 
clear evidence what pains be took with his family, and tha L his 
religion was not confined to his closet. Perhaps the prayer less 
masters of our families would soon be offended, were they told 
that their conduct doth evidence they are but little acquainted 
with the life, power and comfort of true religion, and that they 
neither fear God, nor regard the souls of then' families. If 
what is already observed in the answer above mentioned, is not 
sufficient to convince them of their duty, I pray that God may, 
in his mercy, shew them the right path and deliver them from 
fatal deceptions. I think it needless to answer any more that 
way upon the subject. However I would beg leave to propose 

j a few queries to three sorts of people, 

I. To those who treat the point with disdain, and boldly plead 
r;it is not their duty, to read the scripture and pray morning 
. and evening with their family. ^ 

Do you not greatly, if not entirely, neglect closet prayer, 
; self-examination, and heavenly contemplation ? Then it is no 
wonder you neglect others. 

Do you bring up your children and servants in the nurture 
and admonition of the Lord ? Let conscience answer, in the 
presence of God. 

If you do ; pray what method do you take with them I Con- 
sider well. 

Do you take care to bring them acquainted with the word of 
God, with their misery by nature, and the absolute necessitv of 
an interest in Christ ? 

Do they know very well that you pray often, and highly val- 
ue the scripture, or have they room to conclude, you seldom, if 
ever pray ? 

Do you oppose the practice, because you believe in ycur con- 
science that it is a sin before God to read the word and pray in 
your family ? Or do yea oppose it because you are too indolent 
to engage in it, and too busy about, other concerns that better 
suits you;- taste ? ♦ 

Do you think it to be the work of Satan to promole family 



64 Answers to practical Questions. 

worship, but the work of the Holy Spirit to demolish it, or is it 
*he contrary ? 

Can you in the presence of God, say to those under your care, 
lam clear from your blood ? If not what will be the issue. 

II. To those who believe it their duty, but often, if not al- 
ways?, neglect it. 

Be you so negligent about the affairs of this world as you be 
about the very important concerns of the next ? Think of it 

seriously. 

Do yon think reading a chapter and prayer would much 
hinder and hurt your secular business ? Did you never find it so ? 
Is time so precious that you cannot afford half an hour, morning 
and evening for religious exercises ? , - 

Do not strangers, that conne accidentally into your house, 
wonder they find no more under your roof ? is this adorning 

the gospel ? 

Are you more skilful to excuse your negligence, than to re- 
form it ? How will this tarn out at last ? 

III. To those who are willing to set up, and carry on this 
family religion, but are too bashful, and afraid they have not 
£ufS ient qualifications for it. 

Do you earnestly pray in your closet, that you maybe enabled 
to discharge the duties incumbent upon you as the governor and 
leider of a family ? 

Did you attempt your duty ? Do it again, and wait for a bles- 
sing : think more about it, read more, and converse more about 
religion with your family. Consult also with solid, pious and 
judicious friends that arc capable of advising you. If it is a 
duty, do it as well as you can, you will improve. 



QUEST. XV. 

How may a fierson know that he is justified, fiardoned and ac* 
ce.fiied with God, and how, many ways God takes, according 
to scripture, to give evidence and comfort of such justifica* 
don, &c. ?• 

I SUPPOSE the author of the query, by justification, pardon 
and acceptance with God, would be thought to mean a man- 
ifestation of it to the conscience. As I apprehend, that all the 
elect of God were from eternity virtually justified, so I look 
upon a discovery of interest in it, to be a weighty and awful 
^concern ; and if this be the meaning of the gentleman that 
proposed the query, it is as much as if he had said, " What 
bottom stands my soul upon, respecting another world ? On. 
what foundation are my hopes built for heaven, and where will 
my soul be lodged when it leaves the earthy house, the prison 



Answers to practical QuRS+ioSfc. Bs 

of the body, and takes its flight into a world of spirits ?" 
These thoughts have occasioned the attention of my mind, and 
often employ >*iy thoughts to the utmost extent ; and such will 
be the case win those whose search is truly ingenuous and 
spiritual, who=e powers jnd faculties of soul are lively, and all 
directed by me unerring guidance and management of the 
Lord the Spirit ; for as led by this teacher, every sensible sin- 
ner has his recourse to the Spirit for such manifestation, Sec. 

For a person 10 know that he is justified, pardoned and ac- 
cepted with God, is a thing of great importance, though a 
privilege that perhaps is peculiar only to some of God's peo- 
ple, or but few of them comparatively enjoy the comfortable 
sensation of. Among others it is one of the chiefest of the se- 
crets of the Lord, revealed only to them that fear him, Psalm 
xxv. 14. a secret that can never be purchased by no creature 
whatsoever ; a secret that no natural man, (as such) can nev- 
er be acquainted with ; a secret that is not only totally hid 
from the men of this world, but sometimes for a season, from 
the favourites of the Lord, his own dear children, that he es- 
teems as his jewels, and shall be apparently so in the day when 
he makes them up, Mai. iii. 17. A secret that will ever em- 
ploy the saints in their Father's house, while the glorious dis- 
play of the greatness of the grace, will demand the attention 
and excite the wonder of the angelic tribes. 

That there are but few of the Lord's family acquainted sat- 
isfactorily with it, appears from their many great and bitter 
complaints, the frequent distresses they are in, the sinkings of 
soul they labour under, who, with David, ia another case, are 
sometimes heard to say, with uncommon compunction, O my 
God, my soul is cast down within me ! Psal. xlii. 6. Which, 
having been my case, through divine goodness being delivered 
from the burthen, I can therefore speak it by experience, 
having found, it is one thing to be justified, pardoned and ac- 
cepted, (which are the words of the query) and another thing 
to know the mercy belongs to me ; the former ascertains the 
safety of the people of God, that they can never perish, nor 
miscarry of everlasting happiness ; and the latter is the foun- 
dation of their present comfort, under all their trials in the 
wilderness, as that which enables them by the Spirit of the 
Lord always to triumph in Christ : and as to the knowledge of 
this, justification, pardon and acceptance with God, it is through 
believing in Jesus Christ for salvation,, which a soul could not 
do, did not the mercy belong to him, and were it not given on 
the behalf of Christy Phil, i, 29. and he that believe (h and is 
baptized, shall be saved, Majk xvi. 16. and he that belkveth 
hath the witness in himself 1 John v. 10. and as the apostle 
fully expresseth it in Acts xiii. 39. by him [Christ] all that 
believe are justified from all things, from which ye could not be 
justified by the to of Moses, From which it is evident^ and 
Ff % 



66 ' Answers to practical Questions. 

an enquiring soul may rest satisfied in the truth of this, that 
whoever believes in Christ, whether he be Jew or Gentile, as 
his faith fastens upon and lays hold of him, he is justified, 
his sins are pardoned, he is accepted with God. 

The first part of the life of young Christians is mostly made 
up of sight, they have sensible enjoyments from the Lord, and 
here their souls are filled with raptures ; they can bless and 
praise the Lord, and exult ia him, can tell others what he has 
done for their souls ; here their mountain stands strong, and 
they can do much for Christ, under such divine influence, and 
with Peter they think and say. Lord, I am ready to go with 
thee> both into prison, and to death, Luke xxii. 33. They find 
no duty hard nor difficult, can pray with much fervour and en- 
largement of soul ; their mouths are filled with arguments at 
the throne of grace ; the Spirit of the Lord is now a spirit of 
freedom and liberty ; they are not shut up as in after seasons, 
but entertained with the pleasing beauties of a risen and exalted 
Redeemer, at which times they can trust the Lord, and are 
ready to think that this is all faith, and that they are strong in 
this grace, when at the same time this is rather sensation aris- 
ing from the evident manifestation of the divine presence : 
Now, when these are withdrawn from them, there is little or 
no faith in exercise to be found, their joy, hope ancT consolation 
(to them) seem for a while to be lost, and in fact, some of them, 
-when this is the case, are ready to think, that their Christ, 
pardon of sins, and heaven, are all gone ; but faith believes, 
trnsteth in the Lord, lives upon Christ, and the fulness of grace 
that there is in him ; walks with him in darkness ; lives upon 
what it shall one day enjoy, and depends upon him when he 
hides his face, believing the word and promises of God, his 
faithfulness to perform them, the certainty of the covenant of 
grace, and the respects in which it is well ordered ; here the 
statutes of the Lord (by the view of faith) become the songs oj 
the saints in the house of their pilgrimage, Psalm cxix. 54. I 
would not be understood to think light of the presence of Christ, 
nor write any thing diminutively of it, having enjoyed the hap- 
piness of it in my own soul, and prizing it above all the world, 
and all things in it, nay, ten thousands of worlds; I know noth- 
ing that can be compared With it, having found it my strength, 
hope and joy, meat and drink, the life of my soul, and sub- 
stance of vital godliness ; but I speak of these things in this 
manner, to shew the mistaken notions of young Christains at 
such seasons, and how apt we are to take that for a life of faith 
which is rather the sweet emanations of divine love, wrought 
in the soul by the spirit of Christ, in a special and sensible en- 
joyment of his presence, which is sight, more properly than 
faith, though the latter is a [concomitant that will" always at- 
tend it in our present state ; neither can the former be where 
** latter is wanted, except it b^in imagination only $ for feHfc 



Answers to practical Questions. 67 

nvust be first seated it* the soul, (as to the habit of it at least) 
before it can be known that there is sensible communion with 
the Lord, for it is after believing, that the soul has holy joy, 
comfort, peace and consolation, and the visits of Christ in a 
saving way ; to suppose the contrary will appear as ridiculous 
as it is blasphemous, unscriptural, and diametrically opposite 
to the experience of all the redeemed of the Lord, who at 
times enjoy both his sensible presence, as well as a persuasion 
of faith in him, each of which are prelibations or fortastes of 
the best things, and by which it may be known, or a soul may 
fairly conclude that he is justified, his sins are pardoned, he is 
accepted with God, &c. It is true, and I grant, that there 
may be that faith in the soul, that is of a right kind, called like 
firecious faith, 1 Pet. i. 1. and the faith of the operation of 
God, Coll. ii. 12. and faith which worketh by love, Gal. v. 6. 
and faith that fiurifies the heart, Acts xv. 9. Sec. and at the 
same time it may be difficult for the subject of it to determine 
whether he has it or not, the thing may appear dubious and 
doubtful to the soul, for want of a close application to the word, 
the nature of God's dealings with those he brings to glory, and 
the various methods he makes use of in effecting the same, 
Where corruptions work strongly, and are freqaently bubbling 
up, and there is but a small measure of faith, it is not to be 
wondered at : Most of God's people at their first awakenings 
find it to be so, though the genuine effect of it, as a living faith, 
is evident and satisfactory to other saints, who have tasted and 
savingly handled them themselves, and find them agreeably re- 
corded in the sacred writings, and can make out their title to 
heaven from them, as such that believe are justified, their sins 
pardoned, and they accepted with God. 

But to make the thing more evident (as to my own experi- 
ence of it, respecting the author of the query, if the Lord is 
pleased to bless it to him, or any other of God's people) as by 
faith in Christ I can be assured that I am justified, my sins are 
pardoned, and I am accepted with God, I apprehend that my 
faith is of a right kind, because I have been enabled to ven- 
ture my soul upon Christ, and I find none ever did this and 
perished, were lost and cast away. The case of the soul that 
is brought to do This, is Hke that of the four lepers, mentioned 
2 Kings vii. 3, 4. And there were four leftrous men at the en- 
tering in of the gate : and they said one to another, why sis 
we here until we die ? If we say, we will enter into the city, 
then the famine is in the city, and we shall die there : and if 
*oe sit still here, we die also. J^ow therefore come, and bet us 
fall into the host of the Syrians ; if they save us alive, we shall 
live ; and if they kill us, we shall bus die So the soul that i9 
spiritually^nlightened from above, views himself as a leper by 
sin, a nauseous and filthy creature in his own eyes, in a deplor- 
' : and conditioD ; undone as to any help in himself) aad 



6$ ANSWERS TO PRACTICAL QuESTIOKS. 

either more or less for the present is rea ^ to conclude he must 
be shut out of the camp of God for ever, till he has faith given 
him, whereby, upon the declaration of the gospel in its power, 
he looks to Christ, and runs where the righteous run and find 
safety, Prov. xviii. 10, and says, Lord, if thou wile, thou canst 
make me clean v Matthew viii. 2. and to some the Lord is pleas- 
ed, mdre clearly and particularly, to say as he did to his dis- 
ciples, John xv t 3., J\ow ye are clean through the word which 
1 have sfioken unto you : and what was this but the word of 
faith, the word of sanctification, the word of hope, the word of 
peace, and the word of pardon, brought home to the soul by the 
Spirit of the Lord, which removes the burden of sin, (though 
the soul may experience sad declensions and backslidings, and 
may be heard with David, under a sense of it, to cry to the 
Lord to restore to him the joy of his salvation, and to ufihold 
him with his free Spirit^ Psal. ii. 12.) and enables the soul to 
believe that God abides faithful, and cannot deny himself, 
and thus to depend upon it, that he is justified, his sins pardon- 
ed, and he accepted with God, &c. A conformity to Christ, in 
a measure with gospel obedience, will ever be found where the 
new creature is, and there is a solid foundation for heaven, the 
apostle Paul lays it down for granted as an undeniable maxim, 
to whom ye yield yourselves servants to obey, his servants ye 
are, to whom ye obey, whether oj sin unto death, or of obedi' 
ence unto righteousness, Rom. vi. 16. from which I would con- 
clude,, that yielding obedience, to a person, proves the person 
so yielding this obedience, to be his servant, and this obedience 
will ever follow a soul's venturing upon Christ ; but to make 
it appear more plainly, I would give the reasons why I con- 
clude I have ventured my soul upon Christ ; and, 
* I. I conclude I have ventured my soul upon Christ, or into his 
hands, as I have seen my need of him : a conviction of the need 
of Christ is absolutely necessary and prior to a sinner's ventur- 
ing upon him, and, without it, it is impossible to be done : the 
prodigal convicted of this, and his own imbecility, cres out, I 
perish with hunger, and I will arise and go to my father, Luke 
xv. 17, 18. They that be whole need not a physician, but they 
that are sick, Matth. ix. 12. and the Spirit of "Christ discovers 
this to the soul, not the law (which may shew a man his mise- 
ry, and there leave him, without pointing out to him any reme- 
dy, but cannot shew him a Christ, nor lay before him the need 
he has of an interest in him) this being the proper work of Christ, 
Tevealed to the soul by his Spirit, which searches all things, yea 
the deep things qf God, 1 Cor. ii, 10. which convinces of sin , 
and of righteousness, and of judgment, John xvi. 8. Neither 
does a saving or spiritual conviction, wherever it is, leave the 
soul under a view of his miserable state, without hope, wretch- 
ed and undone, as a legal or natural conviction does : Great sor- 
*%yt fop sin w not always a proof, that the heart is right mKk 



■ 



Answers to practical Questions. 69 

God, it may be where there is no grace of a saving nature, no 
love to God, nor delight in him, nor spiritual life in the soul ; 
such was the sorrow of Cain, Judas and others. Fear of pun- 
ishment may fill the mind with horror and terror, make a man 
formally sefve God, but the reason i*, fear of the devil, and so 
his sorrow leaves him upon the verge of Hell, in the very su- 
burbs of damnation : His conscience not being cleansed, nor pur- 
ged by faith, in the blood of Christ, must necessarily be evil, 
and so it may haunt him from pla^e to place, testifying that he 
is not only a sinnei , but a great one too, and so remaining a stran- 
ger to the sanctifying work oh he Spirit of the Lord upon his soul, 
and having no believing views of Christ, will sooner or later 
make him conclude, notwithstanding his great degrees of bor- 
row, that his case is desperate, and will admit of no relief. 

II. I conclude that I have ventured my soul upon Christ be- 
cause I have been enabled to confide in him even in reasons cf 
darkness, both in providence and as to the frame of my mind, 
and have trusted him with it and all its concerns, agreeable to 
what the psalmist declares, and they that know thy name, will 
put their trust in thee, Psal. ix. 19. here 1 have found myself 
immovable as mount Zion, Psal. cxxv. 1. Nothing could move 
me from my hold and confidence j here I could not only chal- 
lenge, but face death and hell, and the powers of darkness ; 
here I saw my soul stedfast, and well anchored amidst the storms 
and billows of a fluctuating state and tempestuous world ; here 
1 could meet all opposition, and see every mountain of apparent 
and supposed difficulties to become a plain, Zech. iv. 6, 7. come 
trials, temptations, evil tidings or death, my heart was fixed, I 
was not afraid of them, trusting in the Lord, Psalm cxii. 7. 

III. I conclude that I have ventured my soul upon Christ, 
having been enabled to take him as the gift of grace, the gift of 
God, for my whole and complete salvation. Here I saw the 
emptiness and insufficiency of all things but Christ ; and every 
thing in this world was so many nothings and dross, when com- 
pared with him ; I heartily approve of him, and him only, as 
God's way of saving sinners, through the fulness of his offering 
and satisfaction to divine justice : These things I haye mention- 
ed in the room of many others, from which I conclude I have 
ventured my soul upon Christ, and that I am justified, my sins 
pardoned, and my person accepted with God, but here are six 
things, among others, that I was greatly taken with in Christ. 

1. With his supreme ability as a Saviour ; that he was able 
to save to the uttermost, all that come to God by him, Heb. vii. 
25. that no sin nor iniquity whatever, could be .any bar in his 
way, he speaks in righteousness mighty to save, Isa, Ixiii. 1. 
and is called the mighty God, Isa. ix. 6. capable, and every way 
qualified and fitted for so great an undertaking ; mighty, with- 
out any aid from men or angels — mighty to fulfil, make good, 
and perform, all that he has promised— mighty beyond all our 



70 Answers ro practical Questions* 

mighty and potent enemies, whether men, devils, or corrup- 
tions ; and this is beautifully implied in every sensible sinner's 
being brought to him in the language of the disciples, Lord f 
save us, we perish. Matt. viii. 25. 

8. -I was greatly taken with the call of Christ, not in an out- 
ward, but inward and spiritual way, Rom, ii. Q8 S 29. (I sat 
long under the means of grace, and so was externally called* 
but knew nothing of the power of grace till the Lord was pleas- 
ed to work it) I found my heart waxing warm to the Lord ; 
this was the day of his power, when he made me willing to re- 
linquish all my former hopes and righteousness. — 1 was enabled 
to hunger and thirst after the bread and water of life, and noth- 
ing but Christ, and him alone, could satisfy my soul. — I found 
him to be my rest, and seldom went to the throne of grace but 
I enjoyed his presence, my heart was drawn forth, and my soul 
like the chariots of Amininadab, Cant. vi. 12, and the more my 
joys and comforts were, the more my soul was humbled in me— 
1 was enabled to praise the Lord, to bless the Lord, and iift up 
my hands in his name, Psalm Ixiii. 3, 4. This was a time of 
love manifested and discovered ; and such was the indulgence 
of the Lord, that at some seasons, it was but to ask and have % 
I drank deeply of t ha Hove that passeth knowledge, and must 
say was sometimes almost filled to the brim ; and from hence 
began to conclude, I should never know darkness, nor carnali- 
ty any more, as the Lord manifested his everlasting love, by 
drawing me with loving kindness, Jer. xxxi. 3. as the effect of 
bis early regard for me. There was no previous preparations 
nor qualifications in my soul prior to this, that I could ever find, 
nor should 1 ever have desired Christ, nor loved him had he 
apt first set his desire ufion me, and loved me, Cant. vii. 10. 1 
John iv. 19. and his making it known by calling me is an unde- 
niable evidence of my relation to him, as the apostle expresseth 
it, moreover, whom he did predestinate, them he also called $ 
and whom he called, them he also justified ; and whom he jus- 
tified, them he also glorified, Rom. viii. 30, so that it is plain, 
from this portion of scripture, that a person that is thus called 
by special grace, may make it out that he is justified, tiis sins 
are pardoned, and that he is accepted with God. 

3. I was greatly taken with Christ in his taking possession of 
my heart ; in consequence of this, and not before, was I ena- 
bled to give it to him, and observe his ways, Prov. xxiii. 26. 
The heart of man must be first touched, opened and possessed 
by the Spirit of Christ, before he can make an entire and solemn 
surrender of it into the hands of the Lord ; and whoever is en- 
abled to do this, not only performs it by a supernatural power, 
but may assure himself of bis sonship with Christ ; he that im- 
partially, and without mental reservation, gives his heart to 
Christ, must be an heir of Christ. 



Answers to practical Questions. 71 

4. I was greatly taken with Christ in his being precious to 
my -soul, and I find this to be among the discriminating charac- 
ters of them, that truly believe, to such the apostle Peter tells us, 
he is precious, 1 Pet. ii. 7. and here my hope for glory, I ap- 
prehend, is made stedfast ; and when Christ has been remark- 
ably so to my soul, I have longed to be gone home, and wished 
for the wings of a dove, that I might fly away, and be at ever- 
lasting rest, Psal. lv. 6. and noting would have been so wel- 
come to me then as death ; but ala« ! this has not been always 
my experience, since I have known the grace of God in truth; 
at some seasons I have shuddered and trembled at the thoughts 
of it ; but since the Lord has weighed me out fresh trials and 
afflictions, and given me his presence when in the furnace, I 
have been more established in the covenant of grace : Afflic- 
tions have been sweet seasons to my soul, having enjoyed the 
Lord in them, they have been his candle to discover my dark- 
ness, and to bring me into his light ; never has Christ been 
more precious to my soul than now, nor his word more sweet 
and savoury : I have now found him to be my safe rest indeed, 
the shadow of a great rock in a weary land, Isa. xxxii. 2. he 
has taken my burthens off my shoulders, and spoke peace to my 
soul in the blood of the everlasting covenant ; my heart hath 
been so unto Christ, my treasure, that I could scarce think up- 
on any thing else : my meditation was sweet upon him, and his 
company to me was the most entertaining, sleeping and waking 
still with the Lord ; a sweet, large and composing portion to 
my soul, oh { by what tongue can the joys of the saints be ex- 
pressed. 

.5. I was greatly taken with Christ as being my kiRg, as well 
as Prophet or Priest, and I desire that he would always sway 
the sceptre in my soul, and suffer no rival there ; I delight in 
his laws, his government and rule, and not only in the pleasing 
prospect of his driving out, and destroying all my inbred ene- 
mies at last, but in h^s power in subduing and keeping them 
under at present, not suffering them to reign or domineer. 
When corruptions sensibly rise, from the old corrupt fountain, 
and begin to stir themselves, it is the grief and trouble of my 
soul,and I beg of the Lord to keep them down, and keep me 
watchful. 

6. I was greatly taken with contentment in Christ and all 
bis dealings having been enabled to choose him as my whole 
and entire salvation. A view of interest in Christ tends to re- 
concile the mind of a chi%of God to all his dispensations; 
teaches the soul to think and say, that it is all well with him ; 
that his heavenly Father is wise in heart, and that his wisdom 
as well as his power is concerned for him, and stands ever en- 
gaged to bring good cut of every apprehended evil. Can it be 
supposed, that a spirit of discontent can prevail witrf a believer, 
when he is under the witnessing of God's Spuit, and no inter- 



1% Answers to practical Questions, 

vening cloud between God and his soul : When he is satisfied 
of covenant relation with him. and the certainty of his person 
being; secured in Christ from everlasting, he can read his name 
written in heaven, and by faith see it wrote upon the breast- 
plate of Christ, and that he is graven upon the palms of his 
hands, set as a seal upon his heart, as a seal upon his arm, and 
that his best things are seated on high, beyond the reach 
of every adversary. Ask the man that has known this, 
how it was with him under such ^enjoyments ? He will 
tell you he was enabled to submit cheerfully to the will 
of God, and thought (for the time) no evil of his deal- 
ings with him in the affairs of this world, but that he hath done 
all things well. " I was content, says he, with Christ my por- 
tion, had I been deprived of even bread and water ; as long 
as I have the bread and water of life, this satisfies my soul ; the 
Fountain Christ is open, and I have enough though the springs 
of all creature comforts should be dried up ; here I am content 
with adversity and afflictions, and can welcome the cross, shame 
aod disgrace for Christ ; and with a thankful heart bless the 
Lord for these mercies, for I esteem them such." 

Thus have I related a little of my experience in this affair, 
as I thought upon the query, which if the person that proposed 
it, cannot exactly fall in with, yet if he can make out his faith 
in Christ ; his trusting in him alone for salvation ; his ventur- 
ing upon him ; his finding him precious to his soul ; his being 
called by efficacious grace ; his having the genuine fruits and 
effects of it, or the things which accompany salvation ; his be- 
ing a sharer of the love of God, as it is free, rich, discriminat- 
ing mercy, and of his good pleasure, which he proposed in him- 
self, Ephes. i. 9. called his choice in Christ before the founda- 
tion of the world, Ephes. i. 4. an ordination to eternal life, Acts 
xiii. 48. an appointment to salvation by our Lord Jesus Christ, 
1 Thess. v. 9. the foundation of God and his seal, 2 Tim. ii. 19. 
a setting apart, PsaLfciv. 3. his having mercy on whom he will 
have mercy, Rom. m. 18. the favour that he bears to his peo* 
pie, Psal. cvi, 4. a graving upon the palms of his hands, Isa. 
xlix. 16. if so, he may warrantably conclude, that he is justifi- 
ed, hi3 sins pardoned, and lie accepted in the Beloved. 

W. D. 

A Supplement to the j 'ongoing Answer. 

WHEN I take my pen in hand, it is not because I am in- 
clined, or disposed to censure Mr. W. D. No, his doctrinal sen- 
timents I approve of. What he has delivered of his experience 
1 iook upon to be agreeable to scripture, and love to read the 
experience of solid, savoury, and pious persons ; by it my soul 
has often been affected and benefited ; and I have read what 
he has wrote with a good deal of satisfaction ; I am glad to see 
it, and hope it will be of service to others. But J trust it will 



Answers t« practical Questions. 73 

4 

be no offence, if I declare it to be my opinion, that the experi- 
ence of no person upon earth can be a common standard to 
another. The sacred scripture only is, and ought to be the in- 
fallible touchstone. I apprehend that the experience of saints dif- 
fer-as their faces do. Thtre are differences of administrations , 
and diversities of o/ierations : Yet as the good work in all is 
begun and carried on bv the same Holy Spirit, it is reasonable 
to suppose that the experience of every believer will and doth 
agree in the main part ; as there is a great similarity in every 
man's countenance, notwithstanding all the difference. I am 
fully persuaded, that many of the Lord's people while they be 
young in years, and younger in graces, are warm in their affec- 
tions, zealous in their profession, fervent and frequent in prayer, 
comfortable in their soul, and circumspect in their conduct. In 
short, their love to Jesus is strong ; they love his name and 
person ; they admire his early and unchangeable love, the free- 
ness, sufficiency and riches of his grace ; they delight in his or- 
dinances and truths ; they rejoice in his salvation, neither arc 
they afraid or ashamed of his cross ; so they may answer in 
most particulars to what Mr. W. D. has observed. But then 
I am as fully persuaded, that many of the flock of Christ, 

' though beloved, chosen, redeemed and called, have very differ- 
ent experience at the beginning of their spiritual pilgrimage 
Here I design to be so free as to give a short sketch of my owa 
experience, hoping and praying it may be of some use to the 
weak and hindmost of the trave. ,s through the wilderness. 

It is above twenty years since I began to be seriously thought- 
ful about a future state, though I have been from my very infancy- 
kept from open vice and gross immorality, for which 1 would 
be very thankful while I have breath ; yet I had no relish, but 
rather aversion to true religion and real piety, I was not with- 

i out some convictions now and then, yet they were not abiding. 
Thus I spent the first twenty years of my time to very little 
purpose in the world, and have more than once louked upon it 
as so much precious time lost. I remember well, that the con- 
version and visible alteration in the life and conversation of 
some young people of my age and acquaintance, did sensibly 
and closely affect my mind, so that I was brought to think, what 
would become of me ? I soon after began to pt ay, hear, read, 
think and converse about religion with more relish, feeling and 
concern than in time past : and of course I soon did forsake 
former unprofitable company, and other vanities of youth. So 
there was a change wrought in me by steps or degrees almost 
imperceptible, and quite so often. But notwithstanding all this 
my comforts were not many, my joy was not great, but my love 
to Jesus Christ was, in my apprehension, exceeding weak, my 
affections for heaven very languid, my heart very hard, and I 
was generally much straitened and very dull in prayer ; nay, 
X have often greatly questioned roy state, from my barrenness 



?4> Answers to practical Questions. 

in prayer, and that for many years thus thinking, If I were a child 
of God, surely I should have more freedom and liberty to 
sfitak to my Father. I did, after a while partake of the Lord's 
supper, under a, persausion of duty ; but still I was very much 
affected My discouragements every way were numerous, yet 
I was by some means or other, enabled to continue in the path 
of duty, though I much doubted whether any thing of a real 
saving work was begun in my soul. When I would read or 
hear the experience of others, expressed muoh in the same 
manner as Mr. W. D. does his, and found so little of it in my- 
self, my doubts would greatly increase ; but still 1 went on, fee- 
bly praying, and faintly hoping. Many times did I hear, or 
read of others crying and complaining in Job's words, O that I 
were as in times fust, as in the days when God preserved ?ne, 
when his candle did shine ufion my head, when by his light I 
walked through darkness, as I was in the days of my youth. 
But that was never my complaint to this day. My longiags 
and desires were for better times, more life and light, stronger 
love, warmer zeal, clearer evidence, and sweeter comforts than 
ever I had yet been indulged with. Thus I continued for the 
most part of twenty years, though not without some ebbings 
and flowing^. My deadness and formality in private prayer for 
above twelve years of that time, or upwards, few would believe 
it I think, were I to relate particulars ; yet through all there 
wffi something of the savour of religion kept up in the soul, 
and I durst not forsake the Ultle I had. I prayed then in my 
•weak way for many things, but my unbelief in prayer was very 
prevalent, for I hardly expected to receive what I prayed for ; 
nay, I did often rather conclude, or at least fear, I never should : 
Row often did I doubt in prayer ! poor shattered prayer in- 
deed ! I had many causes of complaint, but little heart to do it. 
I found. more ability by tar to trust God with my temporal con- 
cerns , than to lay hold on Jesus Christ and all his fulness, or 
to be satisfied about my eternal state, that concern was so 
■weighty ; whether God had undertaken for me, was the great 
question. Nevertheless I certainly was like the four lepers at 
the gate of Samaria ; 1 was resolved to depend upon Christ let 
what would follow : I did chuse, if I roust perish, to perish 
waiting upon, and longing for Christ, rather than die in a course 
of wilful rebellion against him : Though he should slay me, I 
•Would wait and hope to the end. Thus for many years I had 
but little real comfort, nor was I despairingly distressed with 
terrifying fears ; bat I was not easy and unconcerned , though 
too lifeless in my soul. I think it needless to proceed any furth- 
er to relate my own barrenness : no matter how few of the 
Lord's people do tread the same path : yet I must make this 
observation, that in all this time there was rather an increase 
than a decrease in life and religious favour, when I consider 
things in the general j so that I never long wished for former 



Answers to practical Questions. Ts 

'experience., but wanted to press forward, though so weak and 
heartless. Surely the glory of all my salvation is to be render- 
ed unto God, and I am very desirous it should. 

I will not, at this time, produce any arguments to prove that 
I am justified, &c. I look upon the way mentioned by Mr. W. 
D. to oe safe and good, for those who are favoured with the same 
experience as that mentioned by him. But I believe there are 
others, who when they read the" comfortable experience of good 
men, are so discouraged and cast down, that they are ready to 
conclude, they are not justified ; that their sins are not pardon- 
ed, and that they are not accepted with God, because they feel 
not in themselves 'what they hear others do feel and enjoy. 
This greatly daunts them, and they fear to think seriously of 
death and an awful eternity. They know not what to do. — 
Chiefly tor the sake of these weak brethren of mine I write 
this; therefore to such I beg leave to shew my opinion upon 
the important point. 

Thou weak and fearful believer — If thou art so concerned 
about thy future state and eternal happiness, and thy mind en- 
lightened so far as to perceive the vileness of -sin, and to bewail 
thy own vileness because of sin — If thou seest the suitableness 
of Christ, as a Redeemer, to deliver thee from ail the dreadful 
curses of a good and holy law, which thou liest exposed to for 
sin — if thou art brought to depend upon Christ with all thy 
soul,/or thy whole salvation — If the little hope in Christ, which) 
thou hast, doth humble thee, and encourage thee to obedience— 
If thy soul doth long after perfect holiness — and if the thought 
of the probability of salvation freely by grace through Jesu s 
Christ, does give thee some ease and satisfaction, and animate 
thee to pray, to purity of heart and life, Sec. My dear friend* 
if this is thy case, I will be confident to say unto thee, Son, or 
daughter, be of good cheer, thy manifold sins be forgiven thee* 
But methinks I do, as it were, hear the good man or woman, 
with a trembling heart ready to answer, Alas I my eternal sal- 
vation is so weighty a concern, that I know not how to take your 
word for it. I can in that sensibly feel with thee. However 
goon still, as I did ; I can tell thee, that^through great mercy, 
I have been for some time much better satisfied about the state 
of my soul than in years past : I did for several years believe 
certainly, that the Lord might be pleased, some time or other, 
to administer comfort to such an unworthy dust as me ; and 
still, I believe^and hope I may yet be favored with clearer views 
of things, by far than I have now, before I leave the wilderness, 
Lord help me to be humble, and go forward, leaning upon Christ* 
and to take poor weak believers with me by the hand. There- 
fore, my friend, look up, and do not be dejected, there is yet 
hope in Israel concerning thee. 

But further, one part of the query above mentioned, is, Hokj 
many ways doth God take, according to scripture , to give evi- 



7$ Answers to practical Questions. 

dence and comfort of justification) Sec. It has been already ©*>• 
served, that there are diversities of operations by the same 
Holy Spirit ; and I believe that may be safely applied lo the 
present case ; but, among writers, two more general ways are 
taken notice of, viz. by the direct or by the reflex act of faith. 
The direct act is, a looking directly unto Christ, asset forth in 
the gospel in the fulness and freeoess of his grace, in his capac- 
ity, ability, compassion, and readiness to receive poor sinners, 
let them be ever so much pressed down with guiltand a wound- 
ing, humbling sense of their vileness, helplessness, unworthiness, 
rebellion &c. This, I believe, was the case with the thief on 
the cross, the jailor, with a great number of those whose con- 
version was mentioned in the new-testament ; and I am per- 
suaded, is the case with many lo this day. The gospel comes 
in power, under the special influence of the Holy Ghost, and in 
much assurance. They are ( nabled to believe the gospel re- 
port and to lay hold on it, as their own precious portion, and 
that with joy and thankfulness. This blessing has been afford- 
ed to many souu ^fter their first enlightening, as the Thessa- 
kmians and others. But the Lord is pleased to work in this pow- 
erful manner upon some who have been a considerable time un- 
der teal sou! concern. These persons do not consider and de- 
pend upon former experience, as they do on the Lord's present 
dealings, and free promises, the ability they find in themselves to 
believe in Christ as their own Saviour and precious Redeemer, 
the warmth of their affection to him and his Ways, and their 
love to his cross so far as to despise any shame upon his account ; 
they being comfortably and safely persuaded of their justifica- 
tion, that their sins are pardoned, and they accepted with God. 
The reflex act of faith is, a looking back and seriously consid- 
ering the dealings of Gocl with the soul in time past, viz. What 
convictions have been experienced, what impressions have been 
made on the heart, what light received in the understanding, 
what change in the will and affection, and what alteration in 
the mind. So upon an impartial search, they find that old 
things, in a great measure, are past away, and all things wear 
a new complexion, therefore thev conclude they are new crea* 
Hires. They say, with Mmoah's wife, thus, If the Lord did 
not design my salvation, he would not have wrought these things 
ufion my heart — If Christ had not loved me and given himself 
for me, I had never loved him as I do — If I had not some real 
love to him, I should never be so uneasy that I do not love him 
more, and so jealous lest other objects should steal away my af- 
fections — If I had not been a child of God, my experience could 
not agree in so many particulars with that of old and new-testa- 
ment saints. They loathed themselves ; they bewailed their 
sinfulness ; they hated vain thoughts ; they sometimes refused 
to be comforted ; they could hardly speak or look up, iniquities 
did so prevail 1 they had such a quick sense of sin, when they 



Answers to practical Questions. . . 77 

would do good, evil was present ; the flesh lusteth against the 
holy wishes, desires and lustings of the Spirit, where the Spirit 
was willing the flesh was weak, so they could not find how to 
perform that which was good. These particulars and many 
more of the same nature I find recorded in scripture, and ex- 
pressed by eminent saints as their own experience. Thus the 
believer, upon comparing notes, will soon agree with former 
saints in complaints. He can also join with them in prayer, 
saying, Create a clean heart in ?7ie ) let my sfdrit be renewed, O 
that my ways were directed to keeji thy statute I ofien thou 
mine eyes, 6cc. By this close and impartial reasoning, and 
comparing themselves with scripture, many come to enjoy a 
comfortable view of their justification, pardon of sin, and ac- 
ceptance with God. I look upon this to be a safe and scripture 
way. The apostle puts believers upon diligence, that they might 
enjoy the comfort of their election in life, and leave the world in 
full joy. The first epistle of John is full of this kind of reason- 
ing and conc'.ts Ung, see chap. ii. 3, 4, 5, 6, 9, 10, &c. chap. hi. 
o, 10, 14, 17, ^4. chap. iv. 12, 13, 19. chap. v. 2, 3, 13. Now 
in the direct and reflex act of faith, it is the Holy Spirit only 
that can enable to believe aright, for it is his proper work to 
comfort and seal. And I am persuaded he condescends to seal 
in both these ways ; and I do believe he doth often join these 
together. He that is enabled to believe in the direct way, cast- 
I -ing himself wholly and immediately upon Jesus Christ and his 
fulness, if he lives any time after in the world, should look that 
his character and conduct answers to scripture, lest after all he 
should be under a delusion, for Satan is artful, Some have 
thought their faith of this kind to be right, when, alas ! they 
did too much resemble those mentioned in the epistle of Jude, 
ver. 4, 8, 10, 11, 12, &c. Again, he that receives comfort from 
the reflex act of faith, should by no means neglect the direct 
looking unto Jesus for justification, pardon and acceptance, oth- 
erwise he will be grievously perplexed, and a legal spirit wiU 
steal in. The believer should be, like those living creatures, 
full of eyes before and behind. 

Obj. Should not a person always have some particular pro- 
mise set home upon his soul with a particular energy, before he 
can receive any comfortable and safe evidence of his justifica- 
tion, &x. such as I have blotted out thy sins, or some promise 
of that kind. 

sins. Many have had comfortable and satisfactory evidences 
that way, but, perhaps, ethers have rejected good evidences, be- 
j cause not brought to them in the same manner. If a person 
finds his heart enabled to depend upon Christ, and a willing- 
ness to devote himself to his service, yielding himself up to (fee 
Lord ; upon the whole scope and authority of the gospel, I 
think his foundation quite safe, and that he should not fear to 
recti ve comfort, We may be sure that Satan may and oft* 
Gg % 



78 Answers ro practical Questions. 

doth apply scripture to the deluded minds, in order to secure 
them more and more in their delusions* See this bold attempt 
upon the Lord of life and glory, Matth. iv. 6. I think that m 
the 2 Kings ix. 36, and x. 10. little better. We are not always 
to depend upon particular scriptures brought to our mind ex- 
cept they incline Us to iove Christ, for the Holy Spirit always 
leads us to Jesus ; if the scriptures brought to, and fastened on 
our mind, render our hearts tender of the glory of God, if we 
are, by their influence, made more humble, holy, and resigned 
to the will of God, and disposed to deny our self-will, take up 
the cross and follow Christ ; then we may trust that those 
scriptures are applied by the good Spirit : Likewise if we find 
in ourselves this disposition upon the general scope of scripture, 
it may answer the same end. 

Now upon the whole, these observations seem to be true,x>/z. 

That some of the people of God have much comfort soon after 
regeneration, though afterward much darkness u 1 gloominess 
may prevail. This observation should excite comfortable per- 
sons to be very watchful and humble. 

That others of the heirs of glory may be very weak at the 
beginning, and continue heartless and dejected a long while J 
and yet be growing in grace, so that in process of time they 
are filled with joy and peace in believing. 

That those who enjoy a comfortable measure, of evidence 
should not despise the weak and feeble, and conclude they are 
graceless because their fears and doubts are so many. Those 
that stand should take heed lest they be left of God, and falK 

That those who are much in the dark a^out their future state, 
and often in great fear about it, should not be over-much deject- 
ed and cast down, but lift up their heads, trust in Christ, pray 
to God, consider the nature of his promises, and hope for better 
times. Others out of weakness were made strong, and why 
not they ? 

That persons may be much straitened in "prayer, and other 
religious exercises, and yet be new creatures. 

That if many believers have experienced much more than I 
ever did, I should not from thence conclude myself an unbeliev- 
er. If I do now experience what I did not formerly, why?may 
I not hope that I may yet experience much more than I do now ? 
The possibility should excite and animate] me to prayer, hope, 
believe, and the diligent use of means. 

That some may well remember the time and means of their 
effectual calling ; but the work upon others has been so gradu- 
al, that they cannot point out either : But if a person is enabled 
to conclude, that he is called by the grace of God, he should 
give the glory to the author of his salvatien, and not perplex 
himself about Um«s and seasons* 



ANSWER9 TO PRACTICAL QUESTIONS. 79 

That every believer should pray for, and expect a clear and 
comfortable evidence of his interest in Christ, and more spirit- 
ualjoy. 

That the Holy Spirit has diverse ways to seal believers, but 
all according to scripture, leading to Christ, and a holy life. He 
that nameth the name of Christ, should depart from iniquity. 

A Second Mstver to the foregoing Query. 

IN this judicious and useful^query, I doubt not but the pious 
querist intended to put the sin-burthened and disconsolate soul 
»pon the mo-t effectual and speedy method for receiving peace 
and consolation, nothing being so conducive to the relief and 
comfort of an awakened conscience, and almost despairing sin- 
ner, as the proof and evidence of its justification, pardon and 
acceptance with God ? but to come at the knowledge of these 
things, it is essential that we know what the things are. To 
justify, pardon and accept, are God's acts of justice and mercy 
towards ungodly sinners, through the obedience and merit of 
our Lord Jesus Christ, exclusive of their good works, Romans 
iii. 26. and iv 5. To declare, 1 say, at this lime his righteous- 
ness ; that he might be just, and the justifier of him which be- 
lieveth in Jesus But to him that worketh not, but believe th 
on him that jus tifieth the ungodly ; not that God justifies sin- 
ners as ungodly, nor for their ungodliness, but from their sin, as 
the redeemed of Christ, who was made sin for them, that they 
might be made the righteousness of God in him. Christ being 
their surety, had all their sins transferred unto him, was charge- 
able with and answerable for them, was treated by the justice 
of God as if he had been the vilest sinner ; ,was condemned un- 
to death, made a sacrifice, and, in order to atone for sin, died in 
the room and stead of his people, and by d} ing made satisfac- 
tion ; rose again their Head and Representative, was legally 
discharged, acquitted and justified, and they in him. Hence k 
is evident, that our sins were the matter and meritorious cause 
of Christ's condemnation, and his obedience, &c. of our justi- 
fication ; for by the obedienee of one shall many be made right- 
eous, Romans v. 19. But no man can know his interest in 
these things, without the faith of the operation of God, and the 
Spirit's revealing Christ's righteousness as the matter of our 
justification, Sec/therefore are we said to be justified by faith, 
not that faith justifies, but is the means or eye by which we see 
ourselves justified through Christ, and so have peace with God. 
Faith is the substance of things hoped for, and the evidence of 
things not seen ; we live and walk by it, and can see things at a 
great distance from us. Abraham looked forward and saw 
Christ's day at about two thousand years distance ; thousands 
since have looked back to Christ's death and merit, who also 
are looking forward to his coming, kingdom and glory, when 
we shall see him as he is, be like him, and for ever with him. 



§0 ANSWERS TO PRACTICAL QUESTIONS, 

But God, according to the scripture, gives the evidence and 
comfort of these things many ways. And then, 

1. That awakening, faith-creating, and soul-renewing power, 
the preached word has upon poor sinners, by which they are* 
Called out of darkness into God's marvellous fight, is a scrip- 
tural and certain evidence of election, justification, pardon, ac- 
ceptance and eternal salvation. Let this be observed as a cer- 
tain maxim, that whoever or whatever proves the sinner's 
election, doth at the same time prove his justification, and all 
the concomitant blessings of salvation, from the foundation to 
the topstone, 1 Thess, i. 4,5. Rom. viii. SO. Knowings brethren 
beloved^ your election of God ; For our gospel came not unto 
you in word only, but also in flower, and in the Holy Ghost, 
and in muck assurance* — Moreover, whom he did predestinate 
them he also calUd ; and whom he called, them he also justifi- 
ed ; and whom he justified, them he also glorified. Then, if 
called, we may with comfort conclude, we are saved ; for call- 
ing, according to God's purpose, is the effect of a previous sal- 
vation in Christ, and in order to a future salvation with him, 
2. Tim. i. 9. Who hath saved us, and called us with an holy 
callings not according to our works, but according to his own 
purpose and grace, which was given us in Christ Jesus before 
the world began. 

Q. The nature and influence of faith, is an evidence which 
God gives, according to and by the scripture, of our justifica- 
tion, Galat. v. 6. For in Christ Jesus neither circumcision 
availethany thing, nor uncircumtision, but faith which worketh 
by love. Now if our faith influence us to love Christ, because 
we believe he hath first loved us, and do experience Christ 
precious (for so he is to them that believe) then is our faith of 
the right kind, and we are justified according to Acts xiii. 39. 
And by him all that believe are justified from all things. 

3. The witness within is an evidence which God gives of 
our sonship, pardon and acceptance, testified by the scriptures, 
for our consolation and~comfoit. John v. 10. He that believeth 
on the Son of God hath the witness within himself God's 
Spirit is the cause of fAith, and proof of adoption. Because 
ye are sons, God hath sew fort h\t he S/iirit of his Son into your 
hearts, crying. Abba, Father. Can we call God Father, we 
surely are his children, and accepted according to that scrips 
ture, Eph. i. 5, 6, 7. Having predestinated us unto the adop- 
tion of children by Jesus Christ unto himself according to ike 
good pleasure of his will, to the praise of the glory of his 
grace, wherein he hath made us accepted in the beloved : In 
whom we have redemption through his blood, the forgivnes® 
of si?is, according to the riches of his grace. 

4. Love to the brethren is an evidence according to scrip- 
ture, i John iii." 14. We know that we have passed from 
death unto life, because we hue the brethren. Not because we 



Answers to practical Questions. 61 

love them that are brethren, as men, as relations, or as friends, 
this may be done from selfish and carnal principles ; but if we 
love them purely as they are brethren, because God loved and 
chose them, Christ ioved and died for them > and because we 
see the image of Christ in them, we love them for Christ's 
sake, as Christ's disciples ; then are we passed from death un- 
to life, viz. from a state of sin to a state of grace, in order for 
a state of glory, which God will give ; grace and glory being 
inseparably connected together, l >c; ai. lxxxiv. li. The Lord 
God is a sun and shield ; he will give grace and glory, 

5, A being willing to forsake all for Chribt" to be saved 
alone bv him, is an undoubted evidence, according to scripture, 
of pardon and salvation through him. Thy fito.nie shall be will- 
ing in the day of thy fiower — 4ni whoever will, let him f akc 
the water of life freely. It we are desirous to part with sin, 
the world, and aH its good things, to be cast on Christ as per- 
nors thirsting for no other salvation ; we are come to> 
C« is", so mu?t and shaii oe saved ov him. — He that cometh to 
me % I wilt in no wise cant out. The Lord of hosts hath sworn f 
6tc. God hath given his word and oath to confirm this truth. 

Therefore we may venture upon the security, and it is im- 
possible for God to iie, we have strong consolation who.ate fled 
for refuge to lay hold of the hope set before us ; whatever our 
case, trials and fears have been, or are, we are safe in Christy 
and may with as much comfort and certainty conclude upon 
the enjoyment of heaven, as it already there. Psaim ex. 3. 
ttev. xxii. 17. John vi. 37. Isa. xiv. 24. Heb. vi. IS. 

A third Answer to thejoregoing Question, 

THE witness of the Spirit of Christ, is that by which a per- 
son may know that he is justified, his sins par dontd^ and he 
accrued wiih God, Sec. This is part of that unction with 
which the peopie of God are anointed, as they are one with 
Christ which abidetli in them, and teacheth them all things ne- 
cessary to be known, and of which there is no lie, 1 J jhn ii. 
27. Notwithstanding I gi ant that though there may be many 
shining advantages, that has, and ever will, either more or less, 
attend the su'jj^cts of sucfc special enjoyment, it is impossible 
for the soul, however near the throne he may be, and whatev- 
er langu >ge he may have acquired, and be master of, to de- 
clare and explain the one half that is felt and experienced in 
the heart ; something he can speak, though but littie compar- 
atively, and may say of the witness of the Spirit, as the queen 
of Sheba of Solomon's wisdom, &c. It was a true report that 
I heard in mine own land, 1 Kings x. 6. The Spirit of Christ 
dwells in all his people, and without it, it wiil be difficult to 
prove justification, &c. nay, without this they cannot be Christ's, 
Rom. viii. 9 without this no adoption can be proved, chap, 
viii. 14, 15, 16, withoat this no sanctification can be manifest- 



82 Answers to practical Questions. 

ed, and consequently no right to eternal life, l John iv. 13. I 
Cor. i. 30. The indwelling of the Spirit, and the witness of 
the Spirit are two different things, the former may be where 
the latter is not manifest, and the former may be where it is 
not known to be the subject, but questioned, doubted and feared ; 
but it is not so with the latter, which carries more or less its 
own evidence with it ; the wind bioweth where it listeth, John 
ii. 8. 8tc. He that hath received his testimony, hath set to his 
seal that God is true^ verse 33. The former is the mercy of 
every child of grace, whether sensible of it or not, and which 
always abides and works as the Spirit of grace, but so it can- 
not always be said of the latter, by which I would mean, it is 
not every child's mercy ; and though upon the former the sal- 
vation of God's people is connected, yet their salvation don't 
depend upon the knowledge of it, though much of their pre- 
sent comfort does ; and when the Spirit witnesseth with their 
spirits, as to the certainty of the work, it causes evangelical 
joy, boldness, strength and large sips and foretastes of that 
everlasting consolation, flowing from a Christ- wrought experi- 
ence ; which bein^ begun here, will never leave them, even 
when safely wafced over the tempestuous billows of time, into 
those mansions that Christ as the fore-runner is gone to prepare 
for them ; and therefore whoever has enjoved this witness- 
bearing of the Spirit, miy res: satisfied that he is justified, his 
sin pardoned, and he accepted with God, &c. and he may be 
sure of it on these three accounts. 

I. Because the witness of the Spirit is a great witness, it is 
the moving, breathing, stirring up and secret-declaring unto 
our spirits, our right of son -ship, our being children, heirs of 
God, and joint heirs with Christ, Rom. viii. 17. and it may be 
called great with respect to its author, its power and effects ; 
if the subjects of it are tempted, tried, persecuted and charged 
mistakenly with being hypocrites, they can herein rejoice, and 
say with Job, Also now behold my wit?iess is in heaven, and my 
record is on high, Job xvi )9. This witness may be where 
there is no particular portion of the word applied, it is applied 
sometimes in a inore secret way, though never contrary to it ; 
it is always consistent with the gospel of Christ, which is the 
evidence of its veracity, as it is the pure word of God, reveal- 
ed by him, indited by his Spirit, and handed down to us by 
the holy men of God ; but the latter has here the pre-emi- 
nence, as says the apostle, If we receive the witness of men y 
the witness of God is greater, 1 John v. 9. And he that be- 
tieveth hath the witness in himself, ver. 10. the person that has 
been favoured with this, knows it to be true ; as the man that 
has tasted sugar, can say it is sweet, so he that has enjoyed this 
witness, kuows it to be exceeding great, for there is no witness 
equal to it. 



Answers to practical Questions. - S3 

II. Because the witness of the Spirit is a peaceable witness, 
it quiets and silences all the tough and surging waves that be- 
fore appeared in the soul ; it comes not empty-handed, neither 
dees it deal in a scanty way ; these consolations of God are 
not small, Job xv. 11 and why it is so ? Because it is tjonveyeri 
by Chrisi as a gift of the covenant ; he makes it known, he 
brings it home, reveals it, preaches it as a sure and certain 

I blessing, lodged in the arms of everlasting love, without any 
view to crelmire acts and performances, and however a child 
of God may be backslidden, brought into bondage, and in an 
. hour of desenion tempted to think the contrary ; yet has he 
: received the mercy as in days past, been made thankful for it, 
1 as its true and genuine consequence, however it may be at pre- 
sent with him, these mercies will be returned again, for he will 
speak peace unto his people and to his saints, but let them nat 
reiurn again co folly. Psalm lxxxv. 8. 

III. Because the witness of the Spirit i& a perfect witness 

| and if nothing more than this could be produced, this, itself is 

■ sufficient and a nervous argument, containing in its bowels a 

solid foundation, whereon a believer may rely, and make out 

that he is justified, &c. for as Moses declares in his song, he is 

the Rock, his work is perfect, Deut. xxxii. 4. and this is fur* 

] ther confirmed to the experience of faith, four ways. 

1. Faith receives the witness, this takes it as the gift of God, 
it looks not only upon it, but as a special hand that handles it, 
in the way of its bestowment, and is enabled to use it for its 
service ; rejoice in it more than those that find great spoil, and 
is entertained with the enabling power that is given with it, for 
as many as received him, to them gave he power to become the 
sons of God, John i, 32. 

2. Faith eyes the witness ; it views it in its pleasing pros- 
pects of Jesus Christ, with its nature, properties and excellen- 
cies, as supported and increased by him ; it eyes the witness 
as an earnest of the heavenly inheritance, as a fruit of that 
love which is the foundation of every blessing we now enjoy, 
and are in expectation of ; — as the rest into which those that 
believe are now entered Heb. iv. 3. — as one of the privileges of 
those, that are net only sons, but sons in hope, for it does not 
yet appear what we shall be, 1 John iii 2. — as a part, though 
but a small part comparatively, of that light which is sown for 
the righteous, Psalm xcviL 11. — as a token for good irom the 

1 Lord, which the most eminent saints, in every age, have been 

• concerned with him for, at the throne of grace, Psalm Ixxxvi. 

' 17, — as part of that goodness, which was laid up in promise 

and covenant contract for them that fear the Lord, and as to 

its nature and worth called great, Psalm xxxi. 19. — as the 

shining of the light of his countenance, and special presence, 

with whom there is fulness of joy, Psalm xvi. 11 — as that help 

which encourages the saints to trust and confide in the Lord; 



/ 



64 Answers to practical Questions. 

after they have lost something of the sweetness and favour of 
his refresh nnerits upon their soul. Psalm lxiii. 7. — as that which 
increases their thirst for God, in consequence of his pouring 
water upon them, and floods according to his promise, Isa. xliv. 
3. in a word, faith eyes the witness, as givim freely, wholly and 
entirely, the same as the blood of .he everlasting covenant Heb. 
xiii 20. the precious blood of atonement, Rom. v. 9. 10, 11. 
without money and without price, Isa. lv.l. 

3. Faith holds the Lord to the witness ; its genuine language 
is as I have found it in my soul, though he slay me yet will I 
trust in him, Job xiii. 15. this it does, or rather is empowered 
to do, sometimes under sharp trials and conflicts, when the fig- 
tree does no 4 blossom, and a* poor believer is crying out, woe is 
me, fur I am as when they have gathered the summer fruits, as 
(he grape gleanings of the vintage, Micah vii. 1. but all this, 
and moch more cannot hinder that strength which is given 
from Christ whereby the soul pleads what God has promised, 
as Jacob did, and thou saidst I will surely da thee good, Geri. 
xxxii 1-*'. and verse 26. / will not let thee go except thou bless 
me, and like unto the spouse, I held him^ and would not let him 
go. Cant. iii. 4. 

4, Faith resteth upon the witness, as it is the witness of him 
i that cannot lie, and in full assurance of the same, draweth near 

to God, Heb. x. 22. 1 have insisted upon the witness of the Spir- 
it of Christ at this time, because this is an undoubted testimony 
of the truth of justification, of which it cannot be said of many 
other things, and whatever soul is made partaker of the same, 
is not only happy now, and highly favoured of the Lord, but 
will be so for ever ; and as the weakest saints are as dear and 
precious to Jesus Christ as the strongest, but for want of these 
gracious visits in that full and satisfactory way, are often kept 
low and in the dark ; suspicious and questioning their interest 
in his love, and no other reason that is substantial, can be as- 
signed for it, but it is the pleasure of their heavenly Father ; 
for this and some other reasons, I shall mention a few things, 
to shew whv many of God's dear children are so troubled 
about it, viz. for the want of the witnessing of the Spirit of 
Christ with their spirits, that they are his children; And, 

(1.) Some are troubled about it, because the witness of the 
Spirit is the ownings of Christ ; they are sensible of this from 
the word of God, and for want of the enjoyment of the same, 
life is oken more unpleasant than what it would otherwise be, 
they cannot be so content nor satisfied with the dealings of Prov- 
idence, nor with the will of their heavenly Father : nay they 
are afraid to speak of him, under that endearing character and 
relation, and sometimes in the room of that, they are tempted 
to think themselves vessels of wrath, that are only ripening and 
preparing to be shut up in the prison of hell ; the darkness 
they find in their souls they take to be the forebodings and pre- 



Answers to fractxcal Questions. 85 

sages of eternal darkness ; when they are in company with those 
that live at the fountain head, and hear them relate their ex- 
periences, they are ready to tremble, and are often obliged to 
be silent, secretly wishing with Job, that they knew whjre they 
might find him (the Lord) Job, xxiii. 3. Hnd they the wit- 
nessing of bis Spirit, this would be Christ's owning of them, in- 
deed thiu would be his naming of them, Isa. xliii. 1 — his own- 
ing of them for his jewels, Mai. iii. 17. — his counting of them, 
as those born of him, and writing of them up, Psalm,lxxxviL 
(§- and it will not be denied by those that know the love of 
^Christ in their souls, and what grace, in his operations means, 
l-that the witnessing of the Spirit, is some of the cwriings of 
i .Christ, and his unsearchable riches, which a child of God, be- 
<ing persuaded of from the word, and in times past experienc- 
ing, but not now enjoying is rather doubtful, and in great con- 
fusion, and perplexity in the soul, which may be the case, at 
itimes, of most of them that are saved in and by Christ, witfi 
i&n everlasting salvation ; ior it is not always a child of God*s 
remembring his past experience of the witness of, the Spirit, 
that will afford him comfort and consolation but when the 
Lord remembers it to him. 

(2 ) Some are troubled about it, because the witness of the 
iSpirit, is the joy and gladness of Christ to the soul, for this is 
J the native and genuine production thereof ; these seasons, some 
1few know at least, to be the heart-enlivening, and Christ-exalt- 
ang seasons, and wherever this is savingly discovered, namely, 
;the witness before specified, it will either more or less be at- 
tended with joy or gladness, in either one or each of these 
four following things : 1. In meditation ; for nothing like this 
prepares the sOul for it, as it lays before the understanding, the 
beauty and excellency of the word, and a more than ordinary 
glory appears then in the sacred pages in general ; the truth 
of which is evident, in the experience of the Psalmist, imj med- 
itation of him shall be sweet, I will be glad in the Lord, Psal. 
civ 34. ^ And as it arises from this, it is a certain proof, that 
all that joy and gladness, that is not in the heart by the Lord, is 
deceivabie and false, Psal. iv. 7.-2. In prayer ; the witness 
of the Spirit, produces joy and gladness also ; and if everGocj's 
children pray it is now, here they speak intimately with the 
Lord, can call him Father and the guide of their youth, Jer. 
iii 4 now they are free and open-hearted with him, and can 
unbosom their very souls to him. — 3. In the house or church of 
Christ here below, the witness cf the Spiiit produces joy and 
gladness, which makes the saints delight so in, love and long af- 
ter it, Lord I have loved the habitation of thy house, and the 
filace where thine honour dwelleth, Psal. xxvi. 8. now a day in 
his courts, is better than a thousand, Psal. lxxxiv. 10. and un- 
der this enjoyment thev would be glad to abide, their converse 
now is with things within the vale, and with Peter they say, 
li h 



8® Answers to practical Questions, 

Lord it is good for us to be here. Mat. xvii. 4 — 4. The wit- 
ness of the Spirit, produces joy and gladness in ihe belief of 
the complete and perfect enjoyment in the church above, the 
thoughts of the dissolution of the body, is so far from bt h.g rer- 
rible and shuddering (as is sometimes the case when the soul 
is in bondage) that it is rather delightful and entertaining, to be 
■with Christ which is far better, to be filled with joy and glad- 
ness in the perfection of it, and that which will arise from im- 
mediate views, and unclouded prospects of their dear and ex- 
alted Redeemer, as there will be no more complaints of the 
want of the witness, the hidings of Christ's face, the hardness 
of their Jhearts, the damp lhat at times, in this state of imper- 
fection, attends their spirits, (their sun being eclipsed, and at 
times seeming to be quite set) for here it will never go down, 
neither will it ever be withdrawn, for the Lord will be their 
everlasting light, and the days of their mourning shall be end- 
edj Isa. Ix. 20. and from these hints, gracious souls will be rea- 
dy to set to their seals, that from the witness of the Spirit, joy 
and gladness is produced in the respects before mentioned, as 
it proceeds from Jesus Christ, called the faithful witness, Rev* 
i. 5 and the faithful and true witness, chap. iii. 14. 

(3.) Some are troubled about it, that is, they do not enjoy the 
■witness of the Spirit, and they are distressed, as knowing that 
this witness is the bread of life, others partake of it, they find 
It to be so : but as for these they think, they must perish with 
hunger ; they go on heavily, and look sadly for want of it ; 
they refuse to be comforted, and manifest it by hanging their 
harps upon the willows, Psal. cxxxvii Q. and are at a loss, how 
to sing the Lord's song in a strange land, ver. 4. and it may 
be noted for a wonder, if a spark of envy does not sometimes 
arise in their minds towards their brethren, that go on so com- 
fortably, and walk in the light, while darkness is about their 
own tabernacle ; but as for those, that are under this witness, 
as it is the bread of life, they can plead these three things 
among others. 

[l.j They plead the favour of Christ, and this is not the 
smallest part of their portion ; in his favour, which is his pre- 
sence, there is life, Psal. xxx. 5 they find it to be so, this is the 
life of their spirits, Isaiah xxxviii. 16 the life of their faith, 
the life of their hope, the life of their patience, the life of their, 
love, the life of their joy T the life of their expections, the life of 
all the ordinances of Christ, the life of the word of Christ 
which dwells in them richly in all wisdom, Col. iii. 16. the life 
of hearing the word of Christ, the life of reading the word of 
Christ, the life of meditating on the word of Christ, the life of 
hiding and laying up the word of Christ, Psalm cxix. 11. the 
life of singing in the way of Christ, Psalm exxxviii. 5. the life 
of all the promises of Christ, 2 Peter i. 4. the life of all afflic- 
tions &nd persecutions which was given them in Christ with 



Answers to practical Questions. 87 

■calling grace, 2 Tim. iii. 12. ant! chap. i. 9, the life of living for 
Christ in the world, Phil. i. 21 the life of living upon Christ, 
and in a word in the favour of Christ, is the life of all the en- 
joyments of Christ, and as they plead the favour of Christ, so 
when it is his sovereign will to withdraw from them, nothing is 
more melancholy, nor affecting to them ; here they have sad 
and heart-disquieiing hours, for when he hides his face their 
souls are troubled ; as there is no beholding of him, though 
they are his children, when this is the case, Job xxxiv. 29. 

[2 ] They plead the seal of Christ, and the impressions of 
this \6 not easiiv forgotten by them ; this is a confirmation to 
them of their acceptance in the belov^t, which can never be 
reversed ; such is the beauty that a promise appears in to a 
child of fiod ' ^ds or the Spirit. 

■ plead the portion of Christ, or rather Christ no. 
their po: u live upon hrm as such, whom have we iu 

ind there is none upon earih that we desire 
Ibe^ide tit: ve.air in which "' the 

new creak /esses at the throne of grace, Psal. lxxii. 

their pleading this under the witness of the Spirit, makes them 
live like joint heirs of Christ, quite different persons and dif- 
ferent lives, than the generality of mankind and professors tea; 
this weans them from this world, makes thein live above it, 
• they behold it, and ail creatures, when compared- with Christ, 
as too rne^n, base, and sordid tor them, and from which they 
, are enabled to soar above, where they will quickly stand with 
white robes and palms in their hands, crying, with a loud vole* 
Salvation to our God, which sitteih upon the throne, and un- 
to the Lamb, Rev. vii. 9, 10. 



QUEST. XVI. 

May one who doubts of his regeneration, or personal interest 
\ in Christ, approach the table of the Lord, without, being 
, guilty of presumption ? 

PHE point is important and concerns many of the dear 
-*• children of God ; therefore it should be very seriously 
handled, judiciously discussed, and plainly resolved. I should 
be glad to see this done by an able hand, taught of God how to 
deal with babes in Christ. As the query has been so long de- 
pending, and no answer yet appeared, I humbly propose the 
following hints, lest the weak should be tempted to conclude, 
that they are despised or neglected. 

, The sum of the query is this : " May one partake of the 

" Lord's supper before he is induced with undoubted assurance 

personal interest in Christ ?" It is easy to answer in the 

affirmative. If assurance of salvation were absolutely necss- 

1/ 



33 Answers tcxpractical Questions. 

sary to qualify for the Lord's-table, then worthy communicants 
%vould be much fewer than they are ; and was ihat the case, it 
would easily appear that our blessed Redeemer had appointed 
the sacred supper, not for the babes in his house, but for the 
f}£ro77g men in his family ; which would be very discouraging 
to the feeble-minded, and, I am persuaded, was very far from 
-he design of the tender hearted Shepherd, who is so mindful 
of his lambs, and so compassionate, that he gathers them in his 
arms, and carries them in his bosom. 

But here 5 methinks, the next query will be, What are the 
qualifications necessary. to afifiroach the Lord's- table ? -An- 
swer, Strictly speaking I do not see th.u an unregenerate per-' 
son has any right to thai solemn ordinance. But it is possible, 
that -a person may be truly burn again, and yet be perplexed 
ayiih fjotlbts and tears about his regeneration and personal in- 
terest in Christ. Now the qualifications necessary in a wor- 
thy communicant, are things plain and evident ; I reckon these 
i-: be the chief of them, vi%. 

To be so deepty convinced of sin, as to see its vile nature 
and fearful tendency, the just and eternal, as well as intolera- 
ble punishment it exposes to ; his own utter inability to remove 
mi out of the way, or to cleanse himself from the defilements 
of ft, and therefore the absolute necessity of a Redeemer. — To 
have fthch a knowledge of Christ as to be fully persuaded, that 
he is the only Saviour that can deliver from sin and punish- 
rcient, and there is no salvation but in and through Jesus Christ 
the Son of God. To find an inward desire, inclination, disposi- 
tion and resolution to depend upon Christ alone for justification 
before God, pardon of sin, all needful grace here, and endless 
glory hereafter. To love the Lord Jesus Christ, so far as to 
yield cheerful obedience to his commandments, ready submission 
to his will, as an evidence of unfeigned loyalty to him as the on-* 
ly and rightful Sovereign. To find an inward hatred of sin, even 
the sin of the mind as public iniquity. To have the heart so tender 
«Sf the glory of God, as to design, by divine grace assisting, to be^ 
have in the house of the Lord in a becoming manner ; and in 
the whole of his life and conduct, to adorn his profession, testi- 
fying, by his pious, humble and circumspect deportment, that 
feg has forsaken the service and slavery of sin and Satan ; but 
desires to be for ever a disciple and follower of Jesus Christ, be* 
ipg neither afraid or ashamed to own his Master. — To take 
the word of truth as the only rule of his belief and practice ; 
to lojk upon himself always as a poor, helpless and unwor* 
creature, not able of himself to do any thing as he ought, 
but as assisted by grace and accepted through Christ.— These 
things imply*, that the person's moral character is^as becometh 
the gospel, whatever his station of life is. — But furthermore. 
O/u vk ; w in - te the Lord's table should he— To re- 



ANSWERS TO PRACTICAL QUESTION'S. 3S 

member with a thankful hearTThe meritorious death of Christ, 

his great and matcMess love, in shedding liU precious blood to 
'fake aw - nothing else couid possibly re noire it out of 

■ the way.— To testify before all that wt 1 ok upon ourselves as 
: poor naked sinners unworthy of any fovour, and yet depend 

entirely and wishfully upon i^us a^ a crucified Saviour^ for e- 

ilvation. — To devote ourselves afresh unto the Lord, 

« every time we co;ne, in a solemn manner before heaven and 

earth, saints and sinners, all that will see, friends an^l foes — . 
I To evidence lint we choose to be with the people of God here, 

• in the church militant, as well as hereafter, in the church tri- 
umphant : To suffer reproach and affliction with them, and 
likewise to share in their privileges. To wait for more faith, 
comfort and j :y ; to have a clearer sight of our personal inter- 
est in Christ, and to be sealed to the day of redemption. — To 
have our love to God, the Father of all our mercies, to Jesus^ 

- our dear Redeemer, the Author and Captain of our salvation, 
i and to the Holy Ghost, the Sanctifier of our soul and body, and 
1 the Comforter of our hearts, increased ; our affections to noli- 
I ness universally warmed and excited, and to have the power 
' and vigour of sin weakened and withered, to have the old man,, 
\ the body of sin, effectually crucified. Finally, that we may 
i grow in every grace, have repeated communication and fellow- 
i ship with God, that our hearts and affections may be more wean- 
ed from the world, but more and more joined and cemented to 
I those whom God hath chosen out of the world, who are the ex- 
: cellent of the earth, in whom all our delight should be ; that we 
may see clearer, by faith, the glory of God in his temple, and 
be indulged with some fresh prospect and foretaste of the glory 
above, where saints shallbe arrayed in white robes, drink the 
'<■ new wine, and for ever remember the death of Christ, and all 
j the fruit of his love, which will render the songs of Zion inex- 
I pressibly vigorous, melodious, and harmonious, to the endless 
i revolutions of eternity. 
j Now let a. person examine himself regarding his experience 

* of, and sincerity in these things, then let him eat of the bread 
and drink of the cup : it is his duty and privilege, but not pre- 

M sump ion so to do ; nay, it is his sin to neglect and disobey a 
precept so plain. It is nis folly and imprudence to absent and 
deprive himself of a feast so rich, an entertainment so anima- 
ting and refreshing. He may be confident that he discerns the 
1 Lord's body, in an acceptable manner, though his doubts and 
j fears may be many still, yet let hin-. come to the supper which 
I our blessed Lord hath instituted, to the table which he has 
spread, for the encouragement, support and nourishment cf his 
' people, the w ? eak and timorous, as well as the strong and cour- 
| ageous. No man is of himself worthy of so great a privilege, 
A sight and sense of our unworthiness is one considerable qual- 
ification j but I would close with a word of advice : 
H h£ 



9Q Answers tp practical Questions. 

1. To those who statedly partake of the Lord's supper. My 
clear friends, prize your precious privileges ; rest not in, nor 
depend upon ordinances; as they should not be lightly es- 
teemed, so they should not be idolized : Look for bread 
for your souls at your Redeemer's table ; pray that ye 
may grow iri every, grace, that the world may be convinced 
that you have been with Jesus. Examine yourselves impartial- 
ly ; before you receive, think where you are goings and after, 
think where you have been ; it is sad if gospel ordinances are 
dry breasts ; Take care you do not prostitute and profane sa- 
cred institutions ; Some do eat and drink at the table of the 
Lord, and yet in theh\conversation lift up their heels against 
him ; but these after all, shall go to their own place ; the door 
•will be shut against such professors. 

2. To those who come not to the Lord's table. Of these 
there ave some who despise all divine ordinances, and wallow 
Sn sin ; the Lord pity them and open their eyes J I do not ex- 
pect them to read this, therefore shall not trouble them now 
with exhortations: But there are others who seem to stand 
about half way between the Lord's flock and the profane herd. 
My friends, consider that our blessed Saviour, on that agoniz- 
ing night, in which his sweat waslike great drops of blood, in that 
night lor ever to be remembered of his people, he said, Take, 
— Eat,— DHnk ye all of that cup — Do this in remembrance of 
Vne. — Will you still say, Ho ? Why will you say so ? Have you 
not some darling *.io you cannot part with ? Do you not think 
that Christ requires his disciples to he more holy than you 
choose to live ? O, say to vour idols, vv^at have we to do more 
with you ; If fear and diffidence keep yon back* pray for more 
strength, ask advice of those you judge to be pious, faithful and 
experimental. Do not indulge an indolent, lazy disposition. 
You complain of weakness, yet will not come for food ? you 
weaken the hearts of saints, but harden the heart of sinners. 
You do yourselves an injury, and withdraw your shoulder from 
the yoke of Christ. 

QUEST. XVII. 

What means must a person use to attain to greater liveliness 
in devotional exercises, nvho is desirous of it, and mourns 
under a sense of his formality in ihetn ? 

TO be lukewarm in prayer and other devotional exercises, 
ought -uch to be lamented, though something of it is to 
• be expected, while any remainder of sin dwells in the believer. 
When that which is mortal is swallowed up of life, then fare- 
wei formality and incHfferency ; farewel every depravity *nd 
disorder of soul and body, then all complaints will cease forev- 
er. But what shall be offered to the consideration of our pious 
querist, uader his present circumstances ? I humbly conceive, 
in this render point, that these few snllrrogatktfis should be da- 
]y weighed. 



Answers to practical Questions. 91 

Do you not indulge some lust, that you know not how to part 
with ? It H possible to mourn under, and oecause of, formality : 
and vet be fond of the very c^use of that complaint. Do you 
fellow so eager after the world, that your spirits and affections 
are quite spent upon it, and you utterly unfit for devotion ? We 
shouid attend to our proper calling and business in life, yet not 
so as to neglect the worship of God, *and lose our souls ; the 
less should give place to the greater. Where the world is loved 
too much, those persons fall into snares and temptations: into 
many foolish and hurtful lusts. Are you given tothat which the 
carnal man calls pie as ure ? Suppose, for instance, eating or 
drinking too freely ; keeping company with those who are no 
great friends to true religion, so that a l^ght, vain and worldly 
spirit quite prevails, but the vigour and relish of real devotion 
withered, weakened and wasted, if not quite lost ; or allowing 
so much liberty in any other Kind of voluptuousness, that sin is 
more excited than mortified ; the sinews of sensuality strengthen- 
ed, buc the nerves of spirituality proportionably enfeebled. — Do 
you watch and pray against pride, self-conceit, peevishness, 
sourness, revenge, and other unruly passions and evil concu- 
piscence t If these or any of their kindred, but cursed lusts, 
are nourished and cloaked, they will soon introduce spiritual 
sloth ; then the voice of Christ, of conscience, of ministers, of 
providence, &c. will be heard but in a kind of a dreaming way. 
Christ will withdraw ; the Spirit will be grieved ; and we may 
mourn after an absent God many days. Then we are not to 
expect much livliness in devotional exercises, for he that cov- 
ered and paliateth his sins shall not prosper. If iniquity is 
regarded and favoured, we are not to look for much life in pray- 
er, nor any speedy answer to it. Because of our foolishness we 
may be troubled, bowed down greatly, and go mourning all the 
day long. Sin sticketh very close, and fcist is very deceitful. 
He that would be comfortable in his soul should be very open to 
conviction, saying sincerely and frequently, Keep back thy ser- 
vant, — Search me, O God, and try me. Let the righteous 
smite me. 

Moreover, let the following hints be observed. He that med- 
itates and delights in the word of God, day and night, shall be 
like a tree planted by the rivers of water ; he shall be green 
vigorous, prosperous and successful. — We should meditate on, 
and endeavour steadily to be t'eive free promises, such as these, 
J will water it every moment — Thou shalt be like a watered 
garden — / will pour water upon him that is thirsty ; he shall 
spring up. as willows by the water courses — I will be as the 
dew unto Israel, he shall grow as the lilly, and cast forth his 
root as Lebanon ; he shall revive as t'.t corn, andgrow as the 
the vine : W T ith a vast number of like precious promises, which 
the man that wants life in his devotion may easily find out. We 
should meditate much upon the fullness and suitableness of Jhe 



92 Answers to practical Questions 

grace treasured up in Christ, endeavouring to fix our eye of 
faith, though weak upon his glory as Mediator, Head, Surety, 
and Intercessor, in so doing we shall be more like him, and then 
more lively. We ought to consider his gracious invitations and 
encouragements to poor, dry, barren and helpless souls ; such 
as these, Let not tht stranger say, the Lord hath utterly eefi* 
arated me from his people, I am a dry tree: nay, but let hift% 
take hold of my covenant — lam as a green fir -tree, from me 
is thy fruit found — Come to the waters, eat that which is good, 
feed and live upon the sure mercies of David — Come to me y 
all ye that labour, knowing not vjhrre to rest, and I will give 

you rest— If any man thirst, let him come to me, and drink 

I will in no wise cast him out, . 

We should likewise observe conditional promises, which I 
look upon as adapted and intended to encourage, excite and 
quicken to duty. These are a few of them, Biassed is he that 
watcheth daily at my gates — They that wait on the Lord, shall 
renew their strength ; they shall mount up with wings as ea- 
gles — If any one do his will, he shall know whether the doctrine 
be of God — He that keefis my commandments, I will manifest 
myselj unto him : If any one will love me and keep, my vjord^ 
I and my father will come to him, and make our abode with him 
—If we follow on to know tht- Lo^cL then he shall come unto 
us as the rain, as the latter and former rain ufion the earth. 
It might be of use to consider closely the great encouragement 
given to continue stedfast in prayer, in Luke xviii. I. jkc. and 
elsewhere. God's chosen may be left to cry a space of lime 
day and night to their Father, who is in heaven, but he will at 
last hear and grant their desire and request. Let us remem- 
ber how saints of old acted, when it wan (ow with them. The 
psalmist doth express himself to this purpose, Quicken me, 
Lord — Make hasie — Make no long tarrying, lest I steep the 
sleeft qfdeatn ; lest I be swallowed up. ; lest I perish. When 
they were weary with crying when their throat was dr?ed, 
thmtgh their eyes failed, yet they waited on the L01 d—They 
persevered in seeking, when they could not find ; to call when 
they had no answer . By and bi/, ere they were aware \ ,hy 
found their beloved, they held him and would not let him go-. 
There was life and devotion then, 

We should pay due regard to all other appointed means. 
We sKould read with care, ami attend the pu! i<n solemnities 
of the house of God, hearing, pravin^ with o her ordnances 
appointed for the reviving of believers. It would he our wis- 
dom and advantage to embrace and improve evei y opportunity 
•we can, to converse with those we judge to be skilful in exper- 
imental religion. In ortler to grow in grace, I think it not only 
expedient, but very necessary, to set apart some time to retire 
from the world, for prayer and communing with our own heart : 
besides our common time of devotion, Suppose an hour or hall 



Answers to practical Questions. Ss 

an hour, every day, or every other day ; if that cannot be, then 
twice a week, or once at least, as our circumstances will admit. 
Col. Gardner had his two hours every day, viz. from lour to 
six in the morning. In this time, our very spirit should make 
a diligent search, setting ourselves, as in the presence of God, 
to enquire into the true state of our souls ; whether impairing 
or improving in grace ; if impairing, what the cause ? What' 
the probable means of revival? What evidence for heaven ? 
What corruption dotn most easily beset us, what promises suit 
our cases best, what are our encouragements ? And abundance 
of variety regarding our temporal and eternal state, and that 
of others, may employ US. I believe David had many sweet 
seasons of this kind in bed, and probably it is the case with ma- 
ny still ; but young people generally, and perhaps many others,, 
find their ideas clearer, and themselves more lively and fit to 
engage in so solemn a work, when out of bed However, every 
one should consider the most proper seasons, according to their 
constitutions and various situations. Once more it may have a 
tendency to quicken us in duty, to think of the loss we sustain, 
when cold and formal. We lose comfort, joy, satisfaction, near- 
ness to God, and in expressed delight. Let us think of the 
glory above, how active, how bright and incessant ! The flames 
of devotion burn there I Poor languid souls that we arc ! 

But when all is done, we should carefully rememher, and i! 
we should forget it, yet we shall find feelingly that we are but 
like dry bones still, except the Holy Spirt is pleased to breathe 
upon us. Then we should beware lest we depend too much 
upon our own performances. Though we ought to wait in the 
path of'duty, yet we marr our work, if we put that dependance 
on it which should be upon Christ only. If our souls are re- 
freshed in the conscientious discharge of duty, the glory is 
the Lord's, and not curs : It is enough for us to have the com« 
fort of it. When we are engaged in any part of divine worship 
we should pray for the Spirit to assist, else we. shall be like a be- 
calmed ship. If after we have used the means with sincerity and 
due caution, we find deadness and formality still prevailing, "let us 
keep on examining ourselves, praying, waiting, believing and 
hoping. The vision will speak, if it tarry, we should wait for 
it, depending that it will neither lie nor deceive. They that 
trust in the Lord shall be as mount Zioa which cannot be mov- 
ed* butabidethfor ever Sometimes the Lord is pleased to 
break in upon his people, in a way of wonderful grace, mercy 
and good will, and revive them : At other times he rouzes them 
up, out cf their lethargy, by terrible things, woum'ing and aw- 
ful strokes which they little expected. Blessed be his name, 
he doth all well. Mav we be* helped to acknowledge and for- 
sake our sins, observe our du'y, and not forsake our own mer- 
cies, and very valuable privileges, 



94 Answers to practical Questions, 

QUEST. XVIII. 

When and wherein may ft be said, that believers do grieve and 
quench the Spirit ? 

Wfiare to consider, that grieving an8 quenching- the Spir- 
it of God are figurative terms, and that they must not 
be understood in a strict, literal and proper sense. Tnat the 
_ Holy Spirit of God is inter ed, appears evident from Ephes. h . 
30 He can never grieve and change his mind, or suftVr any 
mutations of affections or passions as we do. When God is 
said to grieve at heart, to repent, with other similar expres- 
sions, it is a figure called Ardhrofiofiaihy, that is, speaking af- 
ter the manner or affections of men. For usance, toe Lord, 
who sees all things, is represented as having cyWsj because we 
see with our eyes ; as having ears, because we hear with our 
ears ; as having a mouth, because we speak with our mouth : 
So God is represented as having hands, fin vers, back -parts, 
face, countenance, nostrils, heart, bowels, souls, Sec. yet we 
must believe that God is a spirit, and hath nobody, parts, or 
passions. He is the Lord and doth not change. We grieve 
bee .use we have acted imprudently ; or because *>f some event. 
we could not foresee or prevent ; ur for some oppression and 
disappointment we did not expect, nor are we able to remove ; 
or because of some consequence we fear. Nei her of these can 
happen to the Holy Spirit. Then I humbly conceive, that the 
phrase grieving the Sfdrit denotes, that, the conduct of believ- 
ers towards God is such as would grievous! v vex man ; and 
that God's dealings in the course of his providence, will resem- 
b!e*he effect of grief, displeasure, anger and resentment in man. 
So the Lord is said to hide himself, to hide his face, to depart, 
to chastise, &c. As a father doth chastise, frown upon, and de- 
part from a child, whose conduct has been very provoking and 
disobedient. 

When the Spirit is supposed to be quenched, he is compared 
to fire ; but it.is a fire thac can never be extinguished : yet he 
may, and often doth suspend his gracious, enlightening, enliv- 
ening and comforting operations and influences on the minds of 
his people. 

These hints being intended by way of explanation, I proceed 
now to consider the query. 

It may be observed, that the very same conduct in believers 
does both grieve and quench the Spirit, I believe that whenev- 
er we give place to the devil, we then grieve and quench the 
Spirit. But to be a little more particular ; when we love, set 
our affections upon, and pursue the things and concerns of this 
■world immoderately ; when we conform to the conduct of un- 
believers, making their practice our rule mure than the scrip- 
ture j when we delight in'their company and conversation, era- 



Answers to practical Questions, 95 

bracing *he very spirit and temper of those who neither love 
nor fear G-d, we then grieve and quench ihe Spirit. When 
we are indifferent about faith in an exalted Redeemer, believ- 
ing and at rat ting views of his riches and glorious grace, with 
cur own persona! interest therein ; when we are careless about 
promoting the glory or God, living upon, and according to his 
promises, growth in every grace, communion and fellowship 
with, or endearing nearness to the Father and the Son, adorn- 
ing the gospel of Christ and his ways, we may be said to grieve 
the Spirit. When we study more to gratify, nourish, cloake 
and excuse the corruptions of cur flesh and spirit, than to dis- 
cover, mortify, destroy and expel them ; when close self-ex- 
amination is neglected, when frequent exercises of faith and 
other graces of the Spirit are not minded, when secret prayer 
is indolently attended to and superficially performed, when 
family religion is not cultivated, when the solemnities of the 
house of God are not delighted in, or at least not attended with 
care, reverence and godly fear, and in short, when we do not 
exercise ourselves to keep a conscience void of c flfence towards 
God and towards men, we may be said to quench the Spirit. 
When we despise the gospel as Israel did the manna, when we 
murmur against providence, entertain either a vain, light and 
empty disposition, or a sullen, envious, angry, nudicicus, re- 
vengeful, censorious temper, and when we receive not instruc- 
tion, reproof, convictions and admonitions, whether frcro ene- 
mies, frr-m friends, from providence, from scripture or con- 
science, I thii.k we may be said to grieve and vex the Spirit, 
More particulars might be mentioned, such as self-confidence, 
-self-will, distrust, unbelief, unthankfulness, &c I would only add 
a few hints, whereby believers may conclude that they have 
grieved the Holy Spirt. When we find darkness, dulness, 
heaviness, coldness, formality, with all their dismal trains, pre- 
vailing ; we shall soon find ourselves backsliding and revolting 
from God, leaving our first love, and lie sadly exposed to 
temptations ; we may then conclude that we have grieved the 
Spirit, and consequently we must expect to be really grieved 
and sorely vexed ourselves ; for the Holy Comforter is depart- 
ed, and we left to the sad bufferings of Satan, to grope in the 
dark, like the blind at noon day ; are left to fears and trenv 
blings, to bareness of heart, and what not. Well might the 
Holy Ghost say, Wo unto them when I depart from thmu Hos. 
ix. 12. and they may mourn and say, Wo unto us that we have 
isinnrdi the joy of our heart is ceased^ th? crown is fallen J) om 
\our head, Lam. v. 15, 16. The Lord draw us that we may 
run and follow hard after him, keeping near and cleaving to 
him, with full purpose of heart. 



95 Answers to pRAcfiCAX Questions, 



QUEST. XIX, 

How shall a fierson know, and be satisfied he aims firincifiat- 
Sly at the glory of Gotf, in his doing this> or thaf> or the oth 
er thing ? 

GOD is glorified, though not intentionally or designedly, va 
rious ways by the whole creation, and will be glorified to 
all eternity. The Most High will have his own glory even in, 
and upon the ungodly. And divers ways his own people glorify 
their God, while here in this state of imperfection. But the 
query respects only our aim to glorify God in doing this or that. 
1 suppose the term doing is confined to the actions performed 
by the members of our body ; yet I conceive that the judgment, 
will, and affections may be deemed as much the actions of the 
soul, as any thing else can be of the body, or any member there- 
of. The soul must aim aright, otherwise it is impossible for a- 
ny lower or bodily actions to be directed in a due manner. 
Then, in order to glorify our Father, who is in heaven, whiFe 
we are here on earth, it is necessary that our understanding 
should be enlightened, our judgment informed, and our affec- 
tions drawn to God, through the loveliness and suitableness of 
the Mediator, 2 Cor. iv. 6. under the drawing, endearing and 
attracting influence of the blessed Spirit. This being premis- 
ed, I would consider all our actions as inward or outward. 

By inward actions I mean the motions and outgoings of the 
soul toward some ultimate or chief object. For instance, the 
principle aim of the covetous man is to enrich himself. With 
this view he turns and winds many things in his own mind ; he 
judges and deliberates whether such and such a project be the 
most likely way to increase his riches, that being his main end, 
whatever subordinate, right or wrong means he may pursue, 
tlis labouring mind compasses sea* and land, he often plans and 
tries what his hand never executes, because, upon second and 
always inventing thoughts, he hopes he hag formed a scheme 
that will answer his end better than all former ones. — The 
same may be said of the proud and ambitious, seeking honorir 
and pre-eminence, the voluptuous man, the indolent, the un- 
clean, Sec. Their minds and affections work, act and press to- 
ward their proper object. These are the actions of the soul, 
and are esteemed so, when the body does not act, and often 
cannot keep pace with the soul. Israel erred in their heart, 
and in their hearts turned back into Egypt. Sinful thoughts, 
strictly speaking, are actual sins, and must be forgiven if sin 
is forgiven. But he that seeks principally the glory of God is, 
by far, the most happy man ; he has the advantage of all the 
rest of mankind. Being enabled to believe sublime and divine 
truths, such as free, sovereign and distinguishing love, with all 
the extensive and glorious salvation, which it* through Je^us 



Answers to practiqtal Questions. 9? 

Christ ; he admires the goodness, grace, mercy, wisdom, &c. 
of God, and his soul is drawn out in love to him. When he is 
heart wounded for sin, by deep convictions, in confessing it with 
self-abasement, while he adores the holiness of God, and stands 
amazed at his own sinfulness, he glorifies God greatly. When 
we are enabled to believe divine promises, whether they regard 
time or eternity, though those premises are very unlikely to 
come about in our present view of things, we glorify God. Abra- 
ham, Mordecai and Paul, were eminent instances of this sort. 
Wben believing the promises, through every discouragement, 
we bear patiently and resignedly all our sharp trials, trusting 
still that all will turn out well, because we judge him faithful that 
promised ;• this is sanctifying or glorifying the Lord God in our 
hearts. When, out of love to God, we in our minds shun sin, but 
delight in purity and true holiness, we gloryfy God in our spirit. 
This is cleansing ourselves from all filthiness of spirit ; in depen* 
ding upon, and believing in Jesus Christ for eternal salvation, we 
glorify God, in the highest picch we are capable of here. In 
prayer social or private, we glorify our God when with our 
spirit, we adore his perfections, admire afresh his grace, be- 
lieve and plead his promise, give unto him ascriptions of praise, 
i and devote ourselves unto him through Jesus Christ, to be his 
for ever and ever. Perhaps this is worshipping God in the 
spirit and with the spirit. But I shall have occasion to speak 
further of this inward working, in treating of the outward, there- 
fore I hasten to it. 

By outward actions, which I suppose are chiefly intended in 
the query, I understand any, and every act where the body or 
any member of it is employed. I think our words are the ac- 
tions of our tongue, as well as any thing that may be deemed 
the actions of our hands or feet. Before the tongue is concerned, 
they are properly thoughts or actions of the mind ; now the 
question returns, How I may know and be sati-<Jied, that I aim. 
principally at the glory oj God in what 1 do ? I must here de- 
scend into a few particulais. 

I will point out, for instance, my present writing. Do I by- 
it seek my o**n glory, or any other bye or base end ? I put to 
my own soul in the presence of Jehovah, these queries : Is it 
my aim that God may be further known in his grace and glory, 
that he may be more ardentlv loved, and more comfortably and 
-cheerfully worshipped, obeyed and praised by his people here t 
Is it my aim that my brethren in the tribulation of this wilder- 
ness, may be farther instructed, directed, edified and comfort- 
ed, that under the divine blessing, they may be able to glorify 
God, according to their measure of grace while here ? When I 
can, with humility, answer these in the affirmative, which a 
| believer ought to do ; and when I look for no perishing reward, 
1 nor any name known to the public, being conscious cf my own 
infirmities, I satisfy myself that the glory of Gcd is my priori* 
I i 



93 Answers to practical Questions* 

pal aim, especially when I find the motion of my soul directed, 
in love towards God by Jesus Christ, and my detsire aiming at* 
the salvation and comfort of his people 

I am confident that the gentleman who proposed the query, 
is capable of ^ satisfying himself, in some measure, according 'to* 
the above hints. Yet perhaps he, and other pious per- 
sons, may still object and say l " Alas we find self-seeking so 
ready to creep in at every crevice, that we fear it is mere pre- 
sumption to think that the glory of God is our principal aim, 
therefore we lay aside our attempts." It is a truth much to be la- 
mented, that sinful self cleaves very close to our best perform- 
ances. Blessed be God for our great High Priest, who bears 
the iniquity of our holy things.^ If we do nothing *o promote 
the glory of God, till we be clear of all sinful ^eif-seekilvg, per- 
haps very- little will be done on this side heaven. The hearts 
that are well furnished for service in the church of Christ, 
whether it be by writing, preaching? praying, or any other way, 
let them bewail before God their indwelling sin, yet let them 
MiOt upon any account hide their takdt in the earth, but rather 
stir up the gift of God, bestowed on them, for e: ificatiom How 
did Bradford the martyr complain of his heart S yet what a ho- 
ly and honourable man was he ! 

In divine worship, ministers may be said to aim principally 
at the glory of God, when their intentional and direct designs are, 
to shew forth the glory and majesty of his perfections, his good- 
ness, grace and mercy through Jesus Christ ; how worrhy he is 
to be lcvco, served, trusted, praised and adored ; and when 
thev endeavour to set forth man's misery out of Christ ; to pro- 
claim the glory, fulness and compassion of Christ, «with a view 
that poor sinners should fall in love with him, and embrace the 
salvation through him. Ministers aim right when the whole 
bent of their lives is to promote the salvation of souls, God's ap- 
pointed way, and depend upon his blessing, and the gracious in- 
fluence of his Spirit. Hearers aim at the glory of God, when 
they attend on him, in the use of means appointed by him, 
with a longing desire to know him more, that they may 
serve him better, and when they conscientiously keep their 
place in the house of God to pray, hear the word, and par- 
take of his ordinances, in order to bear their testimony 
for God and his worship against the openly profane, and the 
careless professor. When we have these things in view, we 
glorify God in our closet, in our family worship, and in the 
solemn assembly, and in eating and drinking at his table. 

In our common conduct and calling in life, we should aim 
principally at the glory of God ; this we do when we pray to 
him for direction, when we take his word for our rule, when 
our conscience is tender of his glory, and when the general bent 
cf our heart is to demean ourselves every day, so that others may, 
by our holy and inoffensive conversation, be induced to thin£ 



Answers ro practical Questions, 9$ 

speak well of God and his ways ; or at least that we giys 
no just occasion for others to blaspheme or to speak evil of I fie 
holy name by which we are called of the glorious doctrine we 
profess, or of the good ways we own. Thus die apostle serves 
God with all humility of mind, and walked inoffensive, suffer- 
ing much, with this view, that the ministry might not be blamed, 
behaving holy, justly and unblameably, so husbands and wives, 
parents and children, masters and servants, are exhorted to c}o, 
that the cloctrine of God our Saviour may be adorned in all 
things, and God glcrifr/d. 

should be with an eye to glorify God .: 
God hath appointed eating and drinking in common, for the 
of our life and strength, that we may be capable ot 
pervi cur span of time, here l.isteth. When we _ eac 

and drink. with this view, giving God thanks for it) we do it to 
his glory. We may eat savoury food' like Isaac, but we should 
consult our health and circumstances, with inoffensive life more 
than our taste or palate ; when we eat and drink to excess in 
quantity, or beyond what is meet in quality, we sin. It raa; 
, further observed, that the eating and drinking in 1 Cor. x. 51 
seems to refer to things offered to idols, treated o?at large in 
the chapter. 

In every thing we have to do with, we should consider for - 
what end God principally appointed it, then as far as we pursue 
the same end, I think we glorify him. 

When ali is said, and all is done, it must be confessed, that 
in every thing we put our hand to, we come short of the glory 
of God. This should keep us very humble at his foot, and de- 
pendant on a dear Redeemer, the more endeared by so much 
the mere we see our need of him, Jesus Chris?- glorified God 
without the least imperfection. Let us endeavour to glorify hir..i 
according to our measure of grace, and in our proper station, 
with all humility, and comfort ourselves with the believing views 
of that state, wherein we shall glorify God for ever, without the 
least hesitation or imperfection. 

It is to be feared there are too many who pretend to glorify 
God like those in Isaiah Ixvj. 5. when their principal aim is, 
like Diotrephes, to have the glory and preeminence themselves, 
In this very point, a corrupt heart hath deceived manv. 



/ 



100 Answers to practical Questions, 



QUEST. XX. 

How may we distinguish betwixt that whichls moral, and that 
which isiyfiicals or merely ceremonial^ in the books of Mo- 
ses ? And consequefitiy, which of those firecefits are still in 
force, and which are those long since abrogated ? 

THE people of Israel for a long while did, and still do read 
the books of Moses with a vail upon their heart. It is to 
he feared that many who call themselves Christians, are in the 
same case ; and not a few real believers read that part of the 
word of God with little understanding, and others neglect it, es- 
teeming it, for the most part, as a collection of old rituals, and 
antiquated ceremonies, of no signification now, because obsolete 
and out of data long ago. That a considerable part of the books 
of Moses was abolished at the death of Christ, I firmly believe. 
My design in proposing the query was, to be informed what 
part is abolished, and what not ; that we might read that, as 
well as other parts of the word of God with understanding, de- 
light, and to our spiritual advantage. 

The Mosaic law is generally divided into three principal 
branches, viz.lhe moral, the civil, and the ceremonial law — The 
moral law directed and enjoined our duty to God and man. It 
was given to our first parents in their state of innocency, and 
creation purity. After the fall of man, this law continued still 
in being, and full authority to the days of Moses. Then God 
was pleased to give a new, plain, and fair edition of it, written 
with his own finger, in two tables of stone. This is commonly 
called, The ten commandments. It is concisely collected, 
yet plainly expressed by our Lord Jesus Christ, in these words, 
"Thou shalt love the Lord thy God, with all thy hearty with all 
thy soul, and with all thy mind : This is the first and great 
commandment (this is the first table, containing the first, second, 
third, and fourth commandments) and the second is like unto 
it j Thou shs.lt love thy neighbour as thyself (this is the second 
table, and contains the last six commandments,} On these two 
commandments hang all the law (this is the very sum and sub- 
stance of the moral law) and the /irofihefe. This is the sub- 
ject matter of all that was commanded by all former prophets 
and preachers, in all their sermons ; admonitions and exhorta* 
tions. Now this law was never abrogated. Jesus Christ came 
mot to destroy it, but to fulfil, magnify and make it honourable. 

The cijpi/law is also termed the judicial or judiciary law. 
Here we are to observe that in Moses's time, the Lord was 
pleased to take the people of Israel, and single them out as a 
peculiar people above all people ; a body politic, or kingdom : 
So he condescended to be their king. Hence they were a the 
ocracu, or a people governed by God. Now the Lord, as their 
king; and law-giver, gave them proper laws and statutes, pecu- 



Answers to practicai Questions 

liar to themselves, direc 

puaisliinen ot ff ^ 

upon the mo ' i( -l 

as a Civil hw isjast a >nable 3 there- 

fore an excdicnt foundation and directory for the civil hvw, or 
f the land, in every kingdom or government under heaven. 
Wt I do not think thai the judicial law in Israel is now, pre- 
y as such, in force* among us, or any other Gentiles : but 
that the k ; n^s and governours in every nation, have full pow- 
er and authority to enact laws and statutes, according to the 
customs, manners and circumstances of their own country. 
Nevertheless, the legislators in every realm and climate, should 
have peculiar regard to the moral law, lest that should be trans- 
gressed by their civil law : The gospel dispensation should also 
be well weighed, where the gospel is professed. Every where 
reason, justice, equity and circumstances are to be observed in 
enacting and executing the laws of the land.^ The judge in Is- 
rael had a discretionary power lodged in himself. — Upon the 
whole, we may look upon the judiciary law given to Israel, as 
partly in force, and partly abrogated. 

The ceremonial law, which regarded the sacrifices, unclean- 
nesses, purifications and all the types and shadows before the 
coming of Christ, therefore called, The shadow of food things 
to come. This was given to our nrst parents after the fall, it: 
was somewhat enlarged in Abraham's time, but there were so 
many things added upon mount Sinai, that it was after thai time 
called, The law of Moses. Then the tribe of Levi was set a- 
part, and their whole service was, to manage, determine and 
execute this law, and it is called, The Levitical law. This 
was to continue to the death of Christ, and then both the law 
and the priesthood, with all the Levitical service, were to van- 
ish entirely. ■ See Heb. vii. 11. 12. So the ceremonial law is 
long ago abrogated wholly. Yet still it ought to be read, with 
care and veneration, for it points unto excellent things that 
were then to come, even Jesus Christ, and the glorious salva- 
tion by him. The whole of it was gospel, but in obscure shad- 
ows and dark adumbrations. Many of the types in this law 
are proh* ably explained' in the first volume cf the dialogue be- 
twixt Truth and Friendly ; to which I refer the inquisitive 
| reader. 

Now. my query is, How may we distinguish between these 
laws, as they are so interm^xt and interwoven in the books of 
Moses ? And consequently what of them we are to look ufion 
as binding ufion us ? But let this always be remembered, the 
whole is to be read, as the sure and good word of God, given 
to his own peonle, in former ages, and pointing out great things 
to us in these last times. I can think of no general and plain 
Ji 2 






iiCte Answers to practical Questions, 

rule, whereby common Christians may discern this with ease 
and edification ; therefore I have taken a general survey oi the 
-whole, and in some things have been very particular and min- 
lite. The result of the whole, I humbly and freely submit to the 
inspection, scrutiny, censure and emendations of the candid and 
judicious. 1 have taken the books in order, thus, 

GENESIS, 
J^or themost part is a sacred and divine history. The most 
ancient in the world, and t yet authentic. It gives a true account 
of the principal genealogies, the most eminent and illustrious 
persons, with the most important and striking transactions, for 
upwards of two thousand years ; that is, from the creation of 
the universe, to the death of Jeseph. This book is so interspers- 
ed with many precious promises ; some regarding the present 
life, others concerning Jesus Christ, and the great, free and 
blessed salvation through him. The sacrifices and offerings 
mentioned in Genesis, before and after the flood, and likewise 
the circumcision belong to the ceremonial law, and therefore 
ceased : They are, in my opinion, part of the hand-writing 
Which was nailed to the cross of Christ. 

EXODUS, 

From the beginning to the end of chapter xi. contains a piece 
of his history so well attested, and so attonishing in every part 
of it, that the world at this time, were struck with wonder and 
amazement. The power and glory of God shine in it still. 
Chapter xii. gives us a very exact account ofthepassover, and 
the rites belonging to it. This is a considerable part of the 
typical law. " Christ celebrated the last passover, that was ac- 
cording to divine institution, in the night in which he was be- 
trayed. Then the history is reassumed, and continued to the 
«nd of chap. xix. yet in these chapters we have an account of 
several types and emblems of great things, as separating the 
first -born unto the Lord ; the charge concerning the passover 
repeated ; the song of Moses ; the manna ; the water out of 
the rock ; with some other particulars. Indeed we have in 
the xviiiih chap, ver, 13, Sec. the first appointment and regu- 
lation of judges of divers degrees among that people, their truly 
noble, great and disinterested qualifications are set down, ver. 
£11. These were to execute the civil law. In chapter xx. we 
Iiave the moral law delivered in a most solemn manner, with 
.glory and awful majesty. As it #as the introduction, so it was 
the foundation of all that was afterward delivered from the fie- 
ry mountain. All shadows and the substance, the types and 
the anti-type, cast a lustre upon the moral law. The substance 
of this law will continue forever, evea ia tie&y ££>*** Verse £4* 
&s. belong to the cerciaoal&j Jaw* 









Answers to practical Questions. 103 

Chapter xxi. begins the collection of their political or civil 
law. For they were then a kingdom, or body politic, set apart 
from all other people, and their gracious, but dread sovereign, 
was now issuing out wholesome laws peculiar to his new erect- 
ed empire. The statutes concerning Hebrew servants bought 
(ver. 1, to the 7th) and daughters sold, verse 7, Sec. I believe 
pertained only tq that people, in that country, and under that 
dispensation. It is certain*that the slave-trade was in being 
then. The several laws bt ginning verse 12. were ^merely of 
the civil kind, founded upon reason and justice ; yet in the lat- 
ter peculiar to that people ; nevertheless, in substance, they 
suit every nation, even at this time ; though in these there 
were some things typical, as the city of refuge, ver. 13. and the 
altar, ver. 14. At that time the judges were vested with a 
discretionary power, verse 22. and so they are still, provided 
they do not transgress a positive law. 

Chap. xxii. is upon the same subject. Some things in it per- 
tained to Israel only, such as ver. 20, 25, &c. ver. 29, &c. be- 
long to the ceremonial law. 

Chap, xxiii.to ver. 9. belong to the civil law, and give excel- 
lent directions to be every where now observed. From thence 
to verse 19. we have parts of the typical law ; from verse 20, 
to the end, we have instructions, promises and encouragements 
suited only to Israel in their then present situation in the wild- 
erness, and about their entrance into the land of Canaai>. But 
still they afford gospel believers many useful instructions. 

From the beginning of chapter xxiv. to the end of cbap. 
xxxi. we have a number of types and adumbrations of great 
and good things to come. All belonging to the Levitical law, 
therefore are vanished away ; yet we are to remember that it 
is the word of God, affording many excellent lessons for the 
man of God, for whom all scripture is chiefly given. 

Chap, xxxii. and xxxiii. entertain us with a humbling and 
striking history of the people's provoking revolt, the judgment 
upon them, Moses's intercession, &c. all peculiar to Israel at 
that time ; but still to be read carefully, and considered seri- 
ously by us under the gospel, for they are written as a warning 
to others in after times, 1 Cor. x, 1, Sec. 

Chap, xxxiv. to ver. 17. gives instruction, promises and cau- 
tions to that people under their circumstances at that time. 
A believer now may look over that with profit and pleasure, 
finding that it yields doctrine, reproof, correction, and instruc- 
tion. From ver 17, to the 26*h, we have some branches of the 
ceremonial law repeated. Concerning seething or boiling the 
kid in his mother's milk, there are divers opinions, we have the 
prohibition three times in the books of Moses. What, I think, 
; bids fairest for the truth, is this ; that it was a he then, idola- 
trous custom : Some affirm that the idolatrous nations, at the 
lathering of tfieir .fruit, took a kid and boUtd it in the milk 



104 Answers to practical Questions, 

of the dam, and then in a magical way, went about and be« 
sprinkled all their fields, gardens, orchards and trees, thinking, 
by this means, to make t^enl more fruitful the next year. The 
Lord wuuld not have, his people act so idolatrous* unnatural, 
cruel or barbarous. From ver 27. to the^end, we h ave a his- 
tory very instructive, and it had something of a type in it. See 
Q Cot\ lit 13. he. 

Chap. xxxv. verse 2. belonged m Israel and to us, ver 3 to 
Israel alone, and perhaps Was to continue only while they were 
in the wilderness, as they had no fuel provided in their then 
moveable habitations. See Numb. xv. 32. &c. From ver. 4. 
to the end of Exodus, we have the particulars about building 
the tabernaple, with all the appurtenances thereof. The 
whole typical, directing to spiritual and heavenly things. See 
Heb, ix. lj 2, &c. 

LEVITICUS, 

FOR the most part, directs the priests and Levites how to 
execute their office. It contains the main body of the ceremo- 
nial or Levitical law. From the beginning to the end of chap, 
vii. instructions are given regarding the divers kinds of sa- 
crifices. Some few remarks may be here made. The sin 
mentioned in chap. iv. may be considered as of a moral nature, 
though p&rhaps it might be a transgression of the ceremonial 
law, was a transgression of the moral law. Chapter vi. men- 
tions sins against the political law. When that law was^ trans- 
gressed, then both tables of the moral law were violated The 
fat fcrbidden in chap. vii. 23. was only that which they used in 
their sacrifices, ver. 25. according to the positive command of 
chap. iii. 9. 10, and other places. Concerning blood, ver. 26, 
2 r . I look upon the law as moral and typical, as The precept 
was given before Moses, and- the prohibition renewed by the 
apostles, when met altogether, and under the direction of the 
Holy Ghost, (Act xv. 20, 28, 29.) 

Chapter viii, relates very minutely how solemnly Aaron 
and his sons were clothed, anointed, consecrated and installed 
into the priestly office ; chap. ix. informs how they began to 
execute their holy and important function. Both chapters con- 
cern the ceremonial law ; chap x. transmits unto us how soon 
the sons of Aaron transgressed the sacred law, just before giv- 
en unto them ; with the immediate and awfuljudgment of God 
upon them. It stands to this day, like Lot's wife, as a caution 
to all, and especially ministers. Ver. 9. 10. II pertained, no 
doubt, to Aaron .and his surviving sons, with all their successors, 
while that priesthood continued. It should now suggest to eve- 
ry minister of Jesus Christ how watchful and temperate he 
ought to be. The latter part of the chapter is typical 

Chap. xi. directs the people of Israel what beasts, birds and 
fish they had liberty to gat of, and Y£^ not, I look upon the 



Answers to practical Questions 105 

difference betwixt the clean and unclean here to be ceremo- 
nial ; for to Noah, and his posterity, it was said, Every Living 
thing that moveth shall br meat for you. And Peter's vision 
seems to suggest^ that this difference pertained to the Mosaic 
ceconomy only ; denoting the distinction, and was a part of the 
partition wall between the Jews and the Gentiles, but abrogate 
ed when that wall was broken down by the death of Christ. 
Yet I think that th« clean beasts, birds and fish* by the laws of 
Moses, are still the more proper and wholesome food, though 
every creature of God is good, if received with thanksgiving. 

Chap xii. xiv. xv. xvi. xvii. are altogether typical, and 
ceased with the Leviticat priesthood. Nevertheless, we have 
in them many humbling and instructive lessons, shewing what 
vile and unclean persons we are, and how absolutely necessary 
it is, that we should be washed and cleansed in the blood of 
Christ, nothing else will take out the deep- stain. 

Many plead that the law in chap, xviii, is ceremonial, and 
therefore abolished. But to me it appears to be evidently of a 
moral nature, and as carefully to be observed now, by us Gen- 
tile believers, as it was then. The introduction and the conclu- 
sion of the chapter, strongly prove it. A one of you shall afi~ 
firoach to any that is near of kin, 8cc. ver. 6. that is, you shall 
have no intermarriages with any that is near of kin. Then the 
particular kindred forbidden, are punctually pointed out. When 
all the particulars are mentioned, with some other abominations, 
which are, without any contradiction, of a moral nature, it is 
said, defile not yourselves in any of these things : jor in all 
these the nations are defiled which least out before j/ou, ver. 
24. They are all termed abominable customs, verse 30. 

Chap. xix. is mixed, ver. 3, 4. moral and still in force ; ver. 
5, 6, 7, 8. ceremonial and abolished, ver. 9, 10. civil, and per- 
haps partly typical, not literally now in force, vet it teacheth us 
to take care of the poor, and be ready to communicate. From 
verse 11. to the 18. partly moral and partly political, and now to 
be observed. The gendering with divers kinds, in verse 19, I 
believe is still forbidden ; it is confounding creatures and tue 
order of nature. But I suppose the mixed seed and garment was 
ceremonial ; for the various kinds of grain are given for our 
food ; likewise wool and flax are given tor clothing, verses 20, 
31, 23. of the ceremonial and civil kind, but does not pertain to us 
now. Verses 23, 24, 25. ceremonial, verses 26. I believe to be 
moral, 27, 28. also moral, being a prohibition to follow idolatrous 
nations, denoting immoderate grief for the dead ; verses 29, 30, 
31, 32. moral, and still in force ; verses 33 34. something pe- 
culiar to Israel, but instructive now. The following verses are 
moral, and to be observed. 

Chapter xx. to verse 6 was peculiar to Israel ; then for the 
most part to the end it instructs what punishments to inflict up- 
on the transgressors of the foregoing laws, The laws mention- 



106 Answers to practical Questions^ 

ed as transgressed, I believe/ are branches of the moral law, but 
the penalty was political. Whether the penalty is still to be in- 
flicted, may be a question. The crimes are how cognizable and 
punishable by the magistrate, but the legislators should consider 
the penalty, according to the dispensations we are under, having 
strict regard to the moral law, reason and justice. 

Chap. xxi. xxii, xxiii. belong all to the ceremonial law, and are 
abolished. And so chap. xxiv. to verse 9. the affair of the 
blasphemer is a true and sacred history, and that afTUir gaveoe- j 
casion to enact the law in verses 15, 16. which was on Israel 
strictly binding. How far the penalty is now to be inflicted, I will 
not determine, but every trangressor of this kind is certainly 
guilty before God, who is ever jealous of his own glory ; vei\ 
17, &c. are the political "or civil law. It should now be well 
considered, in enacting and executing laws, though probably 
not literally followed. Chapter xxv. pertains to the Levkical 
law and priesthood, and is ceased. 

Chap. xxvi. consists of precepts, prohibitions, promises threat- 
ening, &c. suited to the Mosaic dispensation ; yet full of instruc- 
tion to us at this time. Though the dispensation is changed, 
yet morality and divine worship are carefully to be observed, 
with reverence and godly fear, else temporal and eternal judg- 
ments are to be expected. The threatenings in this chapter 
have been accomplished on Israel long ago, and they are still 
under the rod. The promises, ver. 44, 45. have been in part 
fulfilled, on their return from Babylon, and at other times : yet 
lam confident there will be a further accomplishing of those 
and many other promises to the twelve tribes of Israel ; ver. 
46, imports that all the preceding laws were enacted in a pecu- 
liar manner between God and the Israelites, and to continue to 
the coming of Christ. 

Chapter xxvii. pertained to the ceremonial law, and is abro- 
gated. 

NUMBERS. 
CHAP. i. if. iii. iv. antiquated ; most of them suiting Israel 
only while in the wilderness. Chapter v. partly political, and 
partly ceremonial, the letter of it is now abrogated, but the doc- 
trine'tobe retained with care. The vow and law of the Naz- 
arite, chap vi. is not binding on gospel believers ; ver, 23, &c. 
was a set form for the priests to bless the people, see Deut. x. 
8, and xxi. 5. This form was peculiar to Israel ; in chap. vii. 
we have the free-offering of the twelve princes at the dedica- 
tion of the tabernacle ; chap. viii. ceremonial and abrogated ; 
chap. ix. to vers,- 14. abolished, the rest of the "chapter is an 
instructive histon ; in chapter x. we have some further rites, 
pert lining only to Israel, to verse 10 then we have an account 
of the first m ireh of the people after the tabernacle was erect* 
ed, and all the regulations on mount Sinai. 



Answers to practical Questions, 107 

Chaptds xi. xii. xiii xiv. contain a very important history, 
and was written for our example. 1 Cor. x. 11, 12, chap, xv, 
ceteri|oniul, but terse 30, 31 I think belong to the moral law, 

-tli >u ne things sui e j to that dispensation. So concerning 

v. th-breoktr, yet we should pay due regard to the 
L rd's day ; chvp x\i. is a most awful warning piece ; chap, 
xv ii. is a kind ot an appendix to i i a true his-cry, and a shad*. 
ow ot good things to come ; chap, x* iii and xix are abrogated ; 
chap. xx. is a short detail of great things, by which we should 
be admonished, and so chap. xxi. Here we are to observe, that 
the water out of the rock, and the brazen serpent, were emi- 
sent types of Christ. 

Jn chapters xxii. xxiii. and xxiv. we'have the famous and in- 
teresting account of Balak and Balaam , chap. xxv. presents 
us with the sad fruits and consequences of Balaam's wicked and 
ungodly advice ; chapter xxvi. and xxvii. contain more scrip- 
lure history, inters] ersed with seme traces of their polity, re- 

i garding thtir settlement in the land of Canaan ; chapter x viii. 
and xix, belong all to the ceremonial law, and are mostly a re- 

I capitulation of what was before delivered, with some exp)ana» 
tion of chapter xxx. is an addition to Lev. xxvii. The other 

i chapters, in Numbers are merely historical, yet very instruc- 
tive ; and several passages belong to their civil law, and were 
also typical, especially the city of refuge. 

DEUTERONOMY, 
IS a review of the forty years journey in the wilderness, from 
whence solemn exhortations, admonitions, warnings, &c. are 
given to Israel. Some former laws are repeated, moral, judi- 
cial and ceremonial which are pretty easily discerned by what 
2 have said already. From the beginning of chapter xix to the 
end of chapter xxv, belong almost entirely to their judicialor 
civil law ; and a great part of it peculiar to the people of Is- 
rael under that dispensation. I see no necessity to add any 
more remarks upon this book, as it so corresponds and tallies 
"With what hath been alreadv noted. 



QUEST. XXI. 

How shall a person know when a promise or a threatening is 
brought by God or by Satan to the soul ? 

I AM fully p^suaded, that Satan, very often, does apply 
promises and threatenings to saints and dinners ; but so art- 
ful, that neither the one nor the other is always able to discern 
it. As Satan is a common adversary, we may be sure that he 
has an evil design in hand whenever he makes use of the sa- 
cred word, Seeing the case is so, when we find the word of 



303 Answers to practical Questions; 

God brought to our mind, and fastening on our hearts, we 
should thus ask, " Is this word brought by the Holy Ghost, or 
by the evil spirit ?" Now the question is, How shall I know 
who brought it ] Let us try these particulars. 

I. We should consider the end and tendency of the promise 
or threatening which affects our mind. When the Holy Spirit 
is pleased to apply a promise, the soul is more or less led to Je- 
sus Christ ; for all the promises of &od are yea and amen in 
Christ. There is also some direction given to look to Jesus, 
and strength offered to trust in him. This implies approbation 
of, and a degree of love to a dear Redemer ; And this love 
will excite hatred to sin ; for faith purifies the heart, and works 
by love. Then holiness Js promoted, the glory of God is in 
view, and all those precious fruits of the Spirit mentioned in 
Gal. v. 22, 23. &c. Colos. iii. 12, 13. Jam. iii 17. are more or 
less experienced and unfeignedly sought for. When a threat- 
ening is brought on the mind by the same Spirit, it has general- 
ly, perhaps always, such a tendency as this, to excite us to flee 
to Christ. For instance, this threatening is brought, Thou 
shalt die in thy sin, i. e. unless thou flee to Jesus Again, 
Cursed is every one that continueth not in all things written 
in the law of God ; but still it is, except they flee to Christ— 
To deter from sin, the Spirit hides the word in the believer's 
heart with this view, that he ma* not sin. You shall perish , 
saith he, except ye repent ; If thou regaruest and nourishcth 
iniquity in thy heart, God will not regard thy prayer. — To 
diligence in duty. If any one draw hack, sairh the Spirit, I 
have no pleasure in him, The man under the influence of the 
heavenly Teacher will say, a I would not draw back on any 
u account, I will endeavour to push forward, though I am weak 
and feeble ; if he slay me at last, I will wait, irust and hope, 
even to death." But, 

When Satan brings a promise he has other designs in hand ; 
he has quite different ends to serve. He will not lead to Christ 
faithfully, for if he does transform himself into an angel of 
light, it is to carry on the work of darkness. He may say, 
T? ust in Christ ; but it is in order to turn the grace of God 
into lasciviousness, if Satan says, ThefoundaUon of God stand- 
eth xurcs it is to harden the person's heart, that he may not de- 
part from iniquity. He often applies promises to promote sin. 
We have a glaring instance of this in his combat with the Lord 
of life aw glory, Matt. iv. 6. W 7 hen he acted so on the green 
tree, what will he not do on the dry ! Wht n we are embold- 
ened by a promise to commit sin, and then exited to-cloke it, 
we may be sure the serpent is at work. When he deals in 
promises, he is like ix filthy sow, tempting and soliciting to bru- 
tal uncleanness and sensuality ; but when he deals in threaten- 
ings and menances, he resembles a roaring lion, or a fiery dra- 
gon, He tays, •« It is in vain to ike to Christ, it is too late, 



Answers to practical Questions* I Oft 

thou " art too vile, Christ will have nothing to do with such a 
wretch as thou art," or any thing that hinders to Christ, he 
does not care what, if it but answer the end. He says, " It is 
in vain to pray ;" the wily serpent will throw in a croud of 
vain thoughts while the believer is praying, and when prayer is 
over he will say, "There is a fine prayer ; give over for shame ; 
God will not hear sinners, such prayers as these are anabomina- 
tion to him. When the Holy spirit reproves for vanity in prayer, 
be says, " Be more watchful, more humble, more earnest, Sec." 
He will wpund the very heart, but it is to heal and strengthen 
the weak, sickly believer. But the devil is always a murderer ; 
he says, l< It is in vain to hear or read ; the word is the savour 
of death unto death." If one goes to the Lord's tabte, he says, 
" Thoueatest and drinkest thine own damnation." Thus he 
terrifies poor souls, and many are so ignorant of his devices* 
that they believe him. 

II. When the spirit of God applies a promise or threatening, 
it is to promote something useful, to the glory of God and the 
good of his people, to support under affliction, and direct through 
difficulties, in a holy and humble way. To Joshua he says, 1 
will never lea** 1 thee ?ior forsake thee. This was to keep up 
his heart in the hard service before him. That he had the 
glory of God near at heart appears evidently, for when God 
seemed to forget his good promise, the holy man's plea was 
What wilt thou do unto thy great name, Josh, vii; 9. The 
same promise is brought to believers long after that, to discoun- 
* tenance covetousness and distrust, but to excite contentment 
and holy fortitude, Heb. xiii. 5 X 6. But Satan brings promises 
to promote trifles, and excite self-conceit. He brought a prom- 
ise to persuade Jesus Christ to cast himself down headlong. To 
what purpose was that ? What end could it answer ? Those 
who prayed for things to consume on tl&ir lust, very probably 
pleaded promises. While pope Alexander was treading on the 
reck of Frederick the emperor, at Venice, Mr. Fox tells us, 
that he repeated that promise, u Thou shalt tread on the lion 
and the adder, the young lion and the dragon shalt thou tf am- 
ple under feet." There have been sad instances of shameful 
madness carried on under the pretence of promises. When Je- 
hu was driving on furiously, and wading through blood to the 
throne, he would again, and again say, This is the word o/* the 
Lord which he sfiake by his servant, the fir of; he t ; yet all the 

Eirhile he was an idolater, under Satan's influence. 
III. The Holy Spirt brings promises and threatenings to en* 
ourage the u>e of proper and appointed means, to obtain free 
promises, and escape ju.-t threatenings. Paul he'ieved that he 
had a promise from God, and that it should be according to the 
.promise ; yet they use precaution to shun rocks ; the sailors 
'who were more skilful than the soldiers and passengers, in time 
W danger, must abide in the ship, as the instruments by vthora 
K k 



2*0 Answers to practical Questions. 

the promise was to be accomplished. The people must take 
food and be cheerful* they use then all possible means to thrust 
the ship any way to shore. Hezekiah hud a promise that he 
should recover, that he should go to the house of the Lord on 
the third d ay, and lest he should doubt the promise, he had the 
token on the dial, which he chose himself : but for all this, a 
plaister must be applied to the boil, by the prophet's direction/ 
Ezra had a general promise, That the hand of God is ufton 
all them for good that seek him. Here we have a description 
cf ihe very persons to whom *he promise pertains, so they give 
themselves to prayer and fastfog, Ezra viii 21, 22. Daniel did 
read the promise in Jer. xxix. 10. but withal heWw there, that 
the people should pray, verses 12 13 so the prophet gives him- 
self to prayer, and pleads fervently in his supplication, see Dan. 
ix. almost through the chapter. When Satan produces threats 
or pro uises, he does it to supercede the use of means, and to per* 
suade persons to despise and lay aside duty. As if Paul had said 
I believe it will be as God hath promised, therefore let the s&i. 
lors go where they will, we need not fear rocks, quicksands^ 
shifiwreck, or any thing* we shall go safe to land. As it Ezra 
and Daniel had said, God will make good his^jiromise, he re- 
gards his own veracity more than our prayers, therefore we 
may be easy. Or as if Hezekiah had reasoned thus : hod hath 
promised, he hath set the time, and given a token also, what 
sigrifies troubling myself with a filaister ? Many are deluded 
with promises, but look upon duty in order to obtain prom- 
ises as a poor, low, mean, legal way ; as if true faith 
must not produce obedience and works. Others are terrified 
with threateuings to frighten them from duties as above observ- 
ed. The poor believer seldom thinks that Satan is so apt to 
shew him the imperfections of all performances. O friends, be 
not discouraged in duty, but still go on, let what will follow. 

IV The good Spirit brings to remembrance promises and 
threatenings faithfully and honestly, in a way consistent with the 
•whole scope of scripture, true religion real godliness, and right 
reason. But Satan is the father of lies, even when he quotes 
the true promises of a faithful God. He mutilates, wrests, and 
tortures the scripture, makes one part to clash with the other. 
When Satan urges Christ with a promise of protection, he 
does it like a serpent, leaving out, in the midst of the promise* 
that word which was against his purpose, To keefi thee in all 
thy ways ; out our dear Master has taught us that we are not 
to tempt God in depending on promises, when we go out of the 
way, Matth. jv« 6^7. God is not the author of confusion, but 
Satan always is s 

V. When the Lord brings a promise or threatening to the 
soul, the understanding is enlightened, the judgment is at liber- 
ty to reason, weigh, and conclude impartially ; nay is charged 
so t;o <Hp iu the light of an illuminated understanding? under the 



Answers to practical Questions. Ill 

eye of conscience, under the direction of God's infallible word, 
in the presence of the Almighty, and looking forward to the de- 
cisive tribunal, where judgment shall soon be set to the line and 
plumet. So many weighty consideraiions must undoubtedly 
strike the soul with awe, yet, where Satan does not disturb, 
there is an inward serenity, coolness, calmness, satisfaction, 
and pleasure in all this. The soul loves to be under so many 
eyes, to be so well guarded, and will say, Lord, search me, try 
me, let all be according to thy word, thy will. When the 
case is thus with the soul, the affections are drawn to right ob- 
jects, and the will is submissive, so that there is harmony among 
the higher and nobler powers of the soul. But when Satan 
brings the promise, the address is generally made to the affec- 
tions, the fancy, the senses, and often very corrupt and head- 
strong passions ; then the understanding is blinded, a mist is 
raised before the mind so that it is darkened, conscience muse 
sleep, the word must not appear at all, nor any part of it, but 
what mu>t serve to carry on the present purpose ; so Uie judg- 
ment is in darkness and chained there, and reason is bribed and 
corrupted. But the will bears r-v before if, though even that is 
but a slave to the affection, the fancy, the corrupt appetites, dec 
Out of many I will produce one instance, Ahab was determine 
ed to go and fight for Ramah, in Gilead. Jehosaphat would 
have him to enquire of the Lord, whether it was right for him 
to go, and if the expedition would be successful. Ahab complies 
immediately, but must consult his own prophets that he might 
be sure to have it in his own way ; they all agree to a man, 
and promise success to the king, but every one under the influ- 
ence of the lying spirit. When mention was made of Micaiah, 
Ahab was afraid he would overturn the whole scheme ; but 
when the king of Judah would have his opinion, the messenger 
intreats Micaiah to speak good to the king. The lying spirit 
wanted to corrupt the Lord's prophet like the rest, but when 
that would not do, Ahab would have his own will, and give no 
ear to truth. Now in the whole affair, the Devil's design was 
to fill the king of Israel with the imagination of victory, on 
purpose to deceive him, that he might "fall in Ramoth Gilead^ 
1 Kings xxii. 21, 22, &c. 

VI. In applying promises and threatenings the Spirit of truth 
promotes the great and essential parts of religion, such as faith 
in Christ, a holy life, self-trial, mortification of sin, self-denial, 
&c. But Satan applies promises and threatenings to carry on 
with rigidness, and irr prudent warmth some small things of re- 
ligion, like the people who tithed their mint, rue, and cummin, 
but neglected the weightier parts, 



212 Answers to fractical Question^ 



QUEST. XXII. 

Does Satan know the thoughts and inte?its of the hearty or on* 
lyby the gestures and motions of the body, as he has had such 
long experience ? 

TT is the perogative of God alone to know the thoughts afar 
Jl off and discern the very intents of the heart ; to look upon 
them hvuifAvely, that is, with the utmost ease, and without the 
least difficulty or labour at all*; they being al! open and naked 
betore him. Therefore Jehovah himself proposed this universal 
challenge. Who can know the heart ? The answer, by the 
mouth of truth, is, /, the Lord, know, or .search the heart ; I 
try the reins. So by way of eminency, God is the searcher of 
the heart. Then we may safely conclude, that Satan does not 
know the thoughts of man as God doth.— But still, as Satan is a 
spirit, he has a more free and frequent intercourse, with the 
human mind than many are aware of. I look upon the mind 
to be the spring, and thoughts *o be the streams issuing from it. 
Satan cannot exactly see or discern the spring head, nor per- 
il aps*all the streams. A good man may have many thoughts, 
■which Satan cannot be very privy to. I think, that, in the exer- 
cise of faith, love, hope, Sec. thoughts must be employed, as the 
mind is enlightened by the Holy Spirit. 1 am of opinion, the 
evil spirit has no great heart so very near so as tp pry into par- 
ticulars when the good spirit shines and breathes on the soul, and 
the sun of Righteousness warms and sanctifies the heart. But 
even then tbe enemy is skulking about and knows that the 
thoughts are on things above, and enters where he cannot go. 
He is about the door, and knows there is a feast within, but 
cannot understand all the conversation. I imagine that persons 
in a state of nature may have many deep thoughts concerning 
natural things, which Satan is not entirely acquainted with : For 
instance, the inventors and improvers of any art ; Suppose 
mathematics, or any other science or mechanic art. Nay, I 
think there is no person but has some thoughts which Satan i$ 
not wholly acquainted with. 

Nevertheless I think, that of all creatures, the fallen angels 
are the most skilful to know our thoughts. Not that I suppose 
the devils to be wiser, more intelligent, or of more extensive 
knowledge, than the angels in heaven. The innumerable com- 
pany of angels above stand before God, minister unto him, and 
behold his face always ; so their knowledge is more heavenly 
and sublime : They learn the mind of God ; They are sent 
%)pon embassies here among men, to serve the heirs of salva- 
tion, whenever it pleaseth God to send them. But heaven is 
their chief residence. Now the devil's main exercise to de- 
ceive man ; inventing and improving all devices jo destroy him* 



Answers to practical Questions 113 ' 

Hence it is that Satan is so artful and busy to know thoughts 
-which is not so much the concern of holy angels. There i 
one remarkable advantage, that the enemy hns, to know 
thoughts. He has a way and method undoubtedly to corrupt 
our mind by injections, and hellish suggestions ; which is thus 
(as far as I can at present conceive of :) An idea is presented 
to the eyes of our body or mind, that is most likely to suk our 
temper and constitution, than the corruption within us is excit- 
ed by him and irritated ; and wieo he proceeds, which he oft- 
en does, he may easily know thoughts, that are employed in his 
service, or set to work by him. He always works in the chil- 
dren of disobedience, and often ta&es them in his snare, at his 
will, but not always wi h equal success. It is not as he wills in 
every respect, but as God is pleased to give permission In 
paradise, the serpent be&un by preserving objects ; Eve thought 
the forbidden fruit exceeding pleasant, Achan was r*ken by 
the eye, the goodly garment, the two hundred shekels of silver, 
and the wedge of gold, stirred up the corruption of his heart. 
When Satan had leave, how soon did he present Job's oxen 
and asses to the minds of the Sabeans, and excited their covet- 
ousnessand fury, so that they fall upon them like madmen, and 
put the servants to the sword ! The Chaldeans invade the 
camels in the same manner. I will *dd one instance more t 
We may conclude that Satan proposed to Judas thus ; " If thou, 
dost now go to the chief priests and scribes, they will give thee 
any money to betray thy master ; now is thy opportunity. 1 * 
Satan must have been some time about that awfui ff h\ la 
John xiii. 2. It is said, The dtvil having put into the heart of 
Judas to betray him ; that is, injt cied thoughts into Judas, or 
proposed temptations which stirred up his covetous disposition. 
Then, in ver. 27. we find Satan entered into him ; that is, had 
greater influence over him, and would let him rest no longer ; 
so he went out, and betrayed his Lord. The case of Ananias 
and his wife, with many more, are still upon record. But tfcj s 
is rather nothing how Satan tempts, then answering the Que- 
ry. Upon the whole, 1 conclude, that Satan knows Uie thoughts 
and intents of the heart, above any creature, except the man 
himself : And as he is so subtle a spirit, his apprehension so 
piercing, his scent so q aick, (as he ha* a very near access to 
our spirits, and by our corruption is admitted to converse very 
close too often) perhaps, in the general we have not many 
thoughts that he is ignorant of He is more perfectly acquaint- 
ed with the thoughts of sinners, that are his loyal -ubjects th^n 
the thoughts of believers in Christ : For he is cast out of the 
heart of the people of God, and so has lost much of bis domain* 
ion over them, and in imacy with them, 
&k 3 



114 Answers to practical Questions, 



QUEST. XXIII. 

Can a fierson that is daily harrassed 'with unclean thoughts and 
desires, be a child oj God ; If so, what can, what should a 
poor untiafifiy fierson do, according to the direction of God's 
holy wordy in order to vanquish and overcome the same ? 

I WOULD answer the former part of the query at once in 
the affirmative, were it not for the term desires in it, which 
may admit of different constructions. For the most part the 
•word denotes, the fall and earnest wish of the mind, to that de- 
gree that nothing is wanted to fulfil the desire but liberty, op- 
portunity, Sec. Then the desire ij enlarged as hell, and cannot 
be satisfied ; this is a mischievous desire, an inordinate affec- 
tion, an evil concupiscence. If the word is taken in this sense 
In the query, it is really mentai adultery, it is transgressing the 
law, and defiling the man. I believe such a desire as this is in- 
tended in Matth. v. 28. I can hardly conceive that a child of 
God can be in this manner daily polluted. Therefore I sup- 
pose that the word desire, in the query, designs only lustful ir- 
ritations, stimulations, or inclinations. Taking this to be the 
case, I would observe a few particuhrs. There is in most per* 
sons a natural inclination to generation ; these desires are ab- 
solutely necessary for the continuance and increase of mankind, 
God has appointed that, his purposes should in this manner be 
accomplished, and his glory promoted. Nevertheless these de- 
sires are not to be enlarged as hell, but to be restrained and 
limited by the holy law of Gol. — Things id themselves useful 
and necessary, according to the law of creation and conserva- 
tion, are much abused by our sad depravity. If we have no 
appetites, that is, desire and inclination to eat and drink, we 
cavnot be useful in our place, nor live long ; yet the glutton, 
the drunkard, and the voluptuous greatly abuse the good crea- 
tures of God, to the shame, ruin, and destruction of soul and 
body. So in the case under consideration, when our desires 
are unlimited, unseasonable, and to excess, they become sinful. 
•—Again, as Satan is an unclean spirit, his element is to pro- 
mote all manner of uncleanness ; therefore we need not doubt 
but he has a hand to carry on, tempt and provoke to the un- 
cleanness in the query, so that it is impossible that a child of 
God- may be daily and grievously harrased with unclean thoughts 
for a time. In attempting to answer the second part of the 
query, I shall have occasion to expatiate a little upon this head, 
then I shall proceed to observe, 

u What a poor unhappy person should- do, according to the 
direction of God's holy word, in order to vanquish and over-- 
come unclean thoughts and desires* which do often Uarrass 



Answers to v* actional QuestYgns. 115 

him." The will of God is the sanctifkation of his people, that 
every one know how to possess his vessel in sanctification and 
honour : but many are at a loss to know how to do this, the 
subject is seldom handled in the pulpit, though directions are 
found to be as needful in this case as any other whatsoever — - 
Distressed ones are also at a loss how, or where to apply for 
direction, therefore I shall here propose a lew, with the free- 
dom of a friend. 

1. Consider that the seventh commandment is holy, just and 
good ; the law of a holy God, and written in the heart of a ho- 
ly person j observe that Matth. v. 28. is a plain and infallible 
explanation of this commandment. Beware of idleness — Be 
careful and industrious in some necessary calling and useful ex- 
ercise. — In eating and drinking, be prudently and conscientious- 
ly sparing. — Observe what is necessary to support nature, so as 
to preserve thy health, and follow thy calling comfortably. 
Learn to distinguish betwixt that which is necessary food, and 
that which serves only to inflame lust, but to injure thy body 
and oppress thy mind. The heart is overcharged with eating 
and drinking sooner and oftener than many chuse to see. We 
are strictly charged, by our kind teacher, to take heed lest at 
any time it should be so. Sodom was proud, had.fulness of 
bread, but abundance of idleness ; so they committed abomina- 
tion with a high hand ; therefore God made them an awful ex- 
ample to those who after should live ungodly. When Israel 
had bread to the full, they were as fed horses, and committed 
abominable lewdness. Joseph followed his business, as know- 
ing that to be the way to keep under his body. A careful and 
discreet watch over the eyes, cars and tongue is absolutely ne- 
cessary to some, perhaps to most. We may easily conclude 
from scripture account, that Job wa* a person of strict chastity, 
yet he found it needful to make a covenant with his eyes. By 
the eye Divid, and many more were ensnared Whoever 
"would have the victory over unclean or impure thoughts, let 
him turn away the eyes of hi* body from any object that he 
i finds to have the least tendency to excite heart impurity, even 
obscene p~tures, cuttsor any thing of that kind are best avoid- 
ed. There are too many books, plays and romances, ^h** veem 
to be calculated on purpose to corrupt mankind. Some authors 
have an unhappy talent to dress vice and filthmess in f he flow- 
ers of rhetoric, and a changing stile. A very pious and holy- 
man, expresses himself thus upon this head, u I am really- 
afraid to read Spencer's J airy quren ; he is in fancy superiour f 
perhaps, to every poet, yet so luscious in some of his represen- 
tations, which I have casually dipped upon that it is impossi- 
ble, for me at least, to advert to them without catcning the con- 
tagion His pictures of this sort are drawn with a goo'l de- 
sign. He makes his heroes victors of the soft allurements £ 
but* I believe, few minds are so case hardened again^ sensual 



116 Answers to practical Questions; 

pleasures as not to receive disadvantageous .impressions I am 
therefore determined never to look into it again, never to gath- 
er the honey of poetry from the briars of contamination. Flee 
temptation, is the advice of an inspired apostle, and I will pay 
due regard to it," Nay there should not be a fondness for 
reading any thing upon the subject, even in religious books 
though handled with modesty, and tending to discourage vice, 
yet we should carefully observe what effect that has upon us. 
We are to watch no less careful over the eye of the mind, for 
that may infect the thoughts, either by reflection, or imagina- 
tion. Sin is multiplied by calling to remembrance. Eyes of 
body or mind, that are fullofadultry cannot cease from sinning. 
The ears likewise are to be stopped from the filthy conversation of 
the wicked Unclean thoughts may arise from the hearing of 
the ear. The tongue, by all means, should not be defiled with 
filthiness, and foolish talking, or any corrupt communications. 
He that does not bridle his tongue, in this case, does but trifle 
when he complains of his thoughts. When conversing with a 
serious man, and in a serious way, of the corroding wickedness 
and lamentable debauchery of the age, mentioning what was 
reported of particular persons in our own neighbourhood, which 
was the occasion of our discourse, though we detested the con- 
duct, and bewailed the misery of vile wretches ; yet for all 
this I,foun«l some of the filth sticking to my mind, perhaps, for 
two or three days after. How cautious then ought we to be ! 

II. Care should be taken to distinguish betwixt our own sin 
and Satan's temptations. We may be sure that the enemy is 
full of wiles in this aftair, both with the godly and the ungodly, 
in thoughts and actions. But the query regards only the 
thoughts of the Godly. The sacred history informs us, that 
pious husbandsand wives are in danger of being tempted by 
Satan, for their incontinencies. Satan knows very well the 
constitution, disposition, or inclination of the person, as noted in 
the foregoing queries. He observes and improves times, 
seasons and advantages. He knows what sin will most easily 
beset us ; he hath numerous ways to disturb our mind. Our 
eyes, ears and tongues are often made instruments of much 
hurt in his service. By the cast of an eye, he may at once be 
able to pour in a croud of injections, whichare neither quickly 
nor easily cast out. It is possible that a person may be tempted, 
and yet not defiled nor contract any guilt ; but everv Christian 
cannot be a proper judge in this point. Our Lord Jesus Christ 
was tempted in all points, like as we are. Amazing indeed I 
;yet he was in no point defiled. He was like a glass of pure 
water, let it be stirred ever so much it was clear still. True, 
no mere man is so free from sin, when we are tempted, we are 
apt to be defiled. Yet a good man may imagine that his sin is 
much mo^e heinous than really it is. Satan hath a subtle way 
of raising idtas in the mipdj which jnay distress us grievously) 



Answers to practical Questions. 11? 

and we may at that very instant lo. the and detest the thoughts, 
yet we cannot be free from them. Now the devil may grieve 
us sadly, by persuading us that these are all our sins, when in 
truUi they "are his fiery darts, which ch>£g and egs us continual- 
ly, when we would with our very souls be intent upon quite dif- 
ferent objects ; yet still we are hit in the teeth with these. We 
can have no rest or peace for these unwelcome guests, these 
fiends will be haunting us, This we may confidently believe is 
from Satan, yet the wicked one will tell us, see what a nest of 
serpents thy heart is, a child of God was never in thy case, 8cc. 
We should indeed be sorry to think and find that Satan has so 
mucn room to work upon us, yet we have no business to take 
his temptations as our own sins. But if we entertain his temp- 
tations we sin immediately. He is like an enemy without the 
city throwing in fire as fast as he can ; but we should be like 
prudent and valient citizens, endeavouring to extinguish it with 
all our skill. We may still be at a gnat loss how to distinguish 
exactly betwixt Satan's temptations and our own heart's cor- 
ruption. It is not very material, let us endeavour to know 
when we are defiled ; when we delight to turn in our thoughts 
that which is not convenient, then we sin and contract guilt, and 
that gives our enemy the advantage. 

III. It is a good way to despise these injections, and pay no 
reg ard to them ; they are the seed which the enemy soweth, 
and, if they find no depth of earth, they will wither away. It 
is possible to grieve where We should not ; but always let us 
beware lest we be lulled to sleep on Delilah's lap. 

IV. We should hope, and even be confident that we should 
obtain yet a greater victory, than SDmetimes we imagine 
Though the holiest man on earth is not quite free from aH 
temptation, nor from some corruption, yet in the case under 
consideration, one remarkable instance occurs to my mh,d, viz. 
A person so given to impurity, that he fancied himself invinci- 
bly impelled to it by his very constitution, that he thought noth- 
ing but shooting through the head could have cured him ; nay 
he supposed that omnipotency itself could not reform him with- 
out destroying his very body, and giving him another. This 
was before the great change wrought in him by the grace of 
God. His conversion was uncommonly remarkable, and he 
was so effectually cured of his impurity, which he thought in- 
curable, that after many years he said, that all desires and in- 
clinations were as entirely removed as if he had been a sucking 
child. This, to be sure, was a remarkable instance. The 
wonderful change in him was about the age of thirty-one. His 
freedom was from sinful thoughts and actions, not otherwise, 
for he was married about seven years after his conversion, and 
had many children. He was a most tender and affectionate 
husband, and a shinning ornament to religion, kis holiness and 
chastity exemplary. He left the imperfect state of this life in 



118 Answers to practical Questions; 

1745. This case, though not common, should encourage dis* 
tressed ones to wait for deliverance. Then when Satan acts 
the filthy sow, turning up stinking kennels, let us despise his 
low, mean, abominable course and dispute not with him, but 
say, O Lucifer ! Art thou fallen from the height of light and 
glory to this exercise ? Get thee hence, Satan, I will yet look 
up. 

V. Abstain from that familiarity with the different sex, which 
may be justly deemed needless and too free ; especially when it 
is found to give occasion to unholy thoughts. Chambering and 
wantonness is making provision for the flesh. 

VI. With all, and through all other means, it is absolutely 
necessary that we should look to faith in prayer. The mind 
ought to be employed about things above looking unto Jesus 
-who suffered so much for vile wretches, b> whose blood alone 
we must be cleansed from all filthiness of flesh and spirit. Faith 
in his blood is the only way to quench the fiery darts. We should 
be fervent in prayer, that the Holy Spirit may condescend 
to bring often and efficaciously to our remembrance the things 
of Jesu>, so that we may be sanctified wholly in soul, body and 
spirit. The query does only regard thoughts and desires, and 
the persons concerned in it are conscientious to keep far from 
unclean actions. .Those who delight in impure thoughts, and 
hate not unchaste actioas, have not the seventh commandment 
written in their hearts ; they have not crucified the flesh with 
the affections and iusts, therefore they would do well to consid- 
er Gal. v. 19 24.-— The query rr/ay concern some that are un- 
married, let them seriously observe 1 Cor. vii 2, 7, 9, 39 It 
seems the apostle wss not married himself ; he had such sup- 
ports from all-sufficient grace, that he wished others like him- 
self. Some in the conjugal relation may be concerned in the query 
likewise 1 myself am in that honourable relation, I have kivnvn 
the conflicts of both states, yet hitherto I am upheld : bless the 
Lord, O my soul • 

I will conclude with a short quotation out of a letter, wrote 
'bv a celebrated author, who, while here, m;.de it his business to 
glorifv God in his conversation, in his ministry, and with his 
pen : who entered into that state where holiness is in full per- 
fection, and purity untainte^ fprever, in 1758 ; to his friend he 
writes thus, kV Recommend &enk's victory of chastity to Mr. 
and tell him that thougn the lusts of the flesh are invete- 
rate enemies, yet three methods may be prescribed for a victo- 
ry over them. I. A believing application of the Redeemer's 
dea'h. The saints in glory, once men of like passions with our- 
selves, overcame tnrough the blood of the Lamb, he bare our 
siiu in his own bndy on the tree, that we being dead unto sin, 
might live unto righteousness. 2 An habitual reliance on the 
Spirit of God. If ye, through the Spirit, do mortify the deeds 
of the body, ye shall live. Cljrist by his Spirit acts on our de* 



Answers ro practical Questions, 11$ 

praved, polluted hearts, as a refiner's fire, and as a fuller's soap. 
"3 An improvement of the divine promises. God has given 
unto us great and precious promises, that by these we might be 
made partakers of the divine nature, having escaped the cor- 
ruption that is in the world through lust," In another place 
the same author notes, that St. Augustine justly observes, 
« That of all the confiicts of the Christian, those concerning 
chastity are the sharpest, because the combat is strenuous and 
lasting, a complete victory being rarely obtained." 

QUEST. XXIV. 
How may a Christian know when he eats or drinks byjaith 
the body and blood of the Lord Jesas Christ sacrament ally ? 
or, What it is to be a worthy communicant ai the Lord's 
tab.e ? 

WE can seldom, probably never, in our time, see a company 
sitting down at the Lord's table, but they consist of two 
different sorts, viz. believers and unbelievers. By unbelievers, 
I understand, every one that is not regenerated or born 
again ; that is not quickened and enlightened savingly by 
the spirit of God ; that is not a new creature ; and 
that has not a spiritual taste, appetite and relish for true reli- 
gion ; whose conversation is not as becometh the gospel. Of 
these many are openly profane. 'Tis pity such should be suffer- 
ed to com-3 to the Lord's table. It looks like casting holy things 
to the dogs, and pearls before swine. Others are self-righteous 
persons and hypocrites. It is not so easy to know these, there- 
fore they are false brethren that will come to the assemblies of 
saints, even when they are separated from the world ; these 
tares will be among the wheat, and the foolish virgins will inter-- 
mix with the wise : But when the great Shepherd comes, he 
will entirely and infallibly separate the sheep from the goats. 
Then and there it will be in vain to plead, LorcL we have eaten 
at thy tabte^ £cc. Many that eat at his table, lift up their heels 
against him, here, vet at iast they shall go to their own place.— 
Unbelievers then of every rank and complexion, are in reality 
unworthy communicants. They never can eat and drink in the 
exercise of true faith, which they have not, 

Again, believers themselve* may eat unworthily, as the Cor- 
inthians are supposed to be ; vet weakly and sickly, because of 
their unworthy eating ; and as they judged not themselves as 
they ought to have done, they were chastened of the Lord, 
that they should not be condemned with the world.— The pre- 
sent query seems to suppose that a true Chris'hn may, at some 
seasons, be an unworthy communicant, not eating and drinking 
in faith:; but that the very same person may, at other tim.es ; 



120 Akswers to practical Questions; 

§e a worthy receiver, as he eats of the bread, and drinks of 
the cup iri faith. I am of opinion that the case may be so un- 
doubtedly. Now then the question is, 

How may a christian know %v4ien he is a worthy commum* 
cant, and when not ? 

There «*re many cases where it may be very difficult for a 
person to determine to his own satisfaction, as there is in every 
believer some true faith, be it ever so feeble ; and also, at times, 
much unbelief. Consequently there is in every believer some 
set ipture worthiness and much unworthiness. A real Christian 
eating and drinking every way unworthily, must be in a sad and 
deplorable case indeed. I hope there are none of the children 
of God in our country who come up to the case of the Corin- 
thians. However it is possible, perhaps, for a Christian to be 
so far declined in spirituals, as to come to the Lord's table, 
though he lives in a known and heinous sin ; is carnal and 
earthly-minded, the savoo" of religion is done away by sensual- 
ity and worldly conformity ; yet comes to the sacred ordinance 
in a mere customary way, and perhaps to cloke his iniquity, 
that others may not suspect that he is so lifeless as he knows 
himself, in some sense, to be ; he is waxed gross and almost 
impenetrable ; he is not duly affected with his woeful case ; he 
thinks but little about it before hand, or while he sits senseless 
at the table, or after he gets away. If this should be the case, 
I think surely the person must eat and drink very unworthily. 
But it may be queried, 

What may such a floor creature do> in a deplorable case as 
this ? 

What ! Let him examine himself, and see whether he right- 
ly discerns the Lord's. body or no. — Let him consider from 
whence he has fallen^ repent and do the first works. — Let him 
be watchful, and strengthen the very small things which remain, 
but are ready to die ; for his work is very imperfect before 
God. 

Quest, Is it best for a fierson in such a dead and benumb* 
ed state, to Jiariake or no ? 

Ans. If he chuses and resolves to continue in that shameful 
and lamentable state ; let him not come to the Load's table, 
hut refrain his defiled hands from the sacred elements. Yet 
I would hope that a child of God would apt deliberately chuse 
such a dead and uncomfortable frame s But if a person be 
grievously distressed on the account of a state of soul so very 
disagreeable, and is at a loss to know what to do ; which is 
best, to communicate or refrain ; I humbly conceive that it is 
the duty of that distressed and burdened soul, to wait the way, 
and come to remember afresh the love, sufferings and death of 
a compassionate Saviour, who died and suffered so much in or- 
der to relieve and save poor souls ; it may be the Lord will 
have pity on him, and that before he is awaie his soul shall be 



ANSWERS TO PRACTICAL QUESTIONS. 121 

set at liberty^ he may not wait long before he cries cut I found 
him whom my soul loved and longed for. 

Quest Is it the duty oj a believer io refrain once or twice 
from the Lord's table, on the account of ike commission of 
some particular sin^ or fall by a temptation which is known 
only to himself ; yet his soul oppressed with guilt ? 

Ans. 1 w ,uld determine nothing in sucU an affair. A per- 
son should ac: prudently. Satan may get an advantage, when 
one is swaliowed up with over-much sorrow. — If I be wounded 
at heart because of sin committed, yet, if it be not kno vn to 
others, it is my opinion, I may with fc,r» j at humility and self-abase- 
ment, come to the Lord's table. Ye have done this wickedness 
yet turn not aside from foil wing the Lord, but serve the Lerd 
with all your heart. Yet if 1 chu-e, by way of self-abhorrence 
and humiliation, to refrain once or twice from communion. peF* 
haps it may not be a niss. // her fa/her had but spit in her 
face, should she no* be ashamed seven days ? Lei her be shut 
ow of i he camp seven day s> and after that let her be recti jed 
in. If my fall or sin be known to some person or persons, and 
so my case may, possioiv, be made more public ; I think it then 
prudent to refrain, and wait the issue, deploring my circumstan- 
ces o^fore G > 1, and p&aying that his good ways m<ty not be re- 
proached on my account For if my fall should come to light, 
whatever the frame of my heart with regard to repentance, has 
been, it will be deemed still an aggravaion to my crime, that 
af-.er the t commission of it, I should presume to communicated 
That will look to others as if I weie hardened in sin, though 
my compunction for sin had been ever so deeply and sensiblv 
felt 

Qupst. What if a person has been guilty, and his fell:w- 
commun cans know of z', and perceive in him evident zigns of 
refientanct ; yet are cffndedifhe does not suspend his com* 
mumon. for some litre, by way of reproof ? . 

Ans. It appears to mi to be his duty then, for the honour of 
the gospel, and to avoid further offence to refrain, and comply 
with the desire of his friends, thereby testifying his hunlttity. 
Yet his brethren should not be too severe, but consider themselves 
lest they also be tempted. —If these queries be reckoned a di- 
gre.-.*iou, I hope the candid reader will pardon it, and permit 
me now to return. t 

A person may be sure that he eats and drinks the bodv and 
blood of Cl.rist by faith, when his soul within him is greatly 
humbled for sin- before God ; and he at the same time, looks u 
Christ as crucified for his s in, and mised for his iniquity :— Be- 
hold Jesus exceeding glorious, even in his d\ ed apparel, though 
stained with hi? own blood : yet as he is pierced with the believ- 
er's own personal transgressions, 'he humble receiver loves him 
with intense love for the glory of »»is . his inconceivable 

love, every way free, bestowed and fixed upon a wretch so vile, to 

L 4 * 



222 Answers to practical Questions. 

deliver him from endless flames, where he deserved to have 
had his everlasting abode ; And as if deliverance from hell 
were a small thing, the love of Christ goes much farther, and 
gives an indubitable right to, and fitness for eternal glory, and 
all the enjoyment and employment of heaven. Where this is, 
in reality, the case, the highly favoured, and very grateful com- 
municant must need delight to approach the Lord's table, tore- 
member the unchangeable and inconceivable love, and dying 
agonies of a dear, dear Redeemer ; to behold afresh the precious, 
precious blood, and to read again his title to the glorious inher- 
itance. The sacred solemnity will be to him a feast of fat things 
and vvine well refined ; as his Lord sits at the table addressing 
him in such heart-engaging, heart-melting language as this, 
< ( Eat friend ; — drink ; yea drink abundantly, O beloved : I 
assume this body for thy sake, it was broken for thy sins, and 
this blood w T as shed to wash away all thy filth : Thou shalt soon be 
with me, where I am, beholding, and delighting thyself in my 
glory." To that soul Cbrist will be all in all ; his mediation, 
incarnation, obedience, sufferings, death, resurrection, interces- 
sion, relation to him, &c. will be bread indeed, and the best wine, 
that goeth down sweetly, which will cause his very soul to long 
for the new wine in the kingdom of heaven : This will strength- 
en and refresh him so that it will be his meat and drink to do 
the will of God, and yield obedience to a beloved Saviour, whose 
very reproach is far preferable to all the g^.udy grandeur of this 
world : He would be glad to have always holiness to the Lord 
engraven on all his conduct. This person will be sure to ex- 
amine himself, and discern carefully the Lord's body. He comes 
to the house of God, not that he may rest in any outward ordi- 
nance, though of divine institution ; but that, while he is waiting 
in the appointed way, he may, by faith, have a clearer view of, 
and more endearing communion with him whom his'soul loves ; 
with whom he hopes to be for ever, and in whose presence is 
fulness and perfection of joy. 

Probably there are many humble souls, in Christian societies 
who find themselves come very 6hort of what is above noted, 
and is so ready to cry out, « What shall we do ?" 1 am fully 
persuaded, there are worthy receivers, not a few, whose expe- 
rience does not reach to the light, comfort and enjoyment, above 
observed.— Then I would proceed and attempt to shew when a 
poor weak doubting person may conclude himself to be a wor- 
thy communicant. Notice has been taken already, that a true 
Christian may be in a sad and wretched declining state, very 
dead, helpless and earthly minded. When a person is in this 
lamentable case, sensible of it, and groaning under it, he may 
be a worthy communicant though dejectedly cast down, and 
burdened with a sense of his unworthiness. To what has been 
observed, I would add a hint or two. Let me ask such a soul, 
wjfrat his design is ia coming to the sacrament, If he answers, 



Answers to pkactical Questions. MS 

u I long for more spiritual life and light ; I know Jesus alone 
can relieve me, and supply my manifold wants, I would come 
still like the poor woman, to beg and wait for a few crumbs from 
his rich table ; 1 depend upon him only for grace here, and glo- 
ry hereafter , Therefore I would be obedient. " — This person 
should remember, for his encouragement and comfort, what the 
compassion*^ Redeemer Said to that good woman, who reckoned 
herself with the dogs, that she might happily have some crumbs : 
O woman, great is thy faith ? So he should conclude, that he 
eats and drinks in faith, but pray for more faith. 

Some may be under fiery temptations, or grievously distress • 
cd with doubts, fears and unbelief, and therefore afraid to come 
to the holy communion. If these are desirous to be relieved by 
Jesus Christ, the great friend of distressed publicans an^ sin- 
ners, and are determined acording to their little strength, to be 
his disciples and wail the issue in his way, these are welcome 
to the feast ; let no sinful plea and excuse hinder them : Let them 
start no object i * s against themselves but come. With all their 
fear they m iy be worthy receivers. 

For the clearing up of this point t I would beg the reader's 
patience a little more. Persons may imagine they have no love 
to Christ, because they have so many fears, doubts, &c. but they 
should consider, that perfect love doth cast out slavish fear i 
Yet where fear doth sadly torment and distress, there may be> 
and often is, true and real love, though not perfect. If my love 
be not perfect, it would be weak in me to conclude that I have 
no love at all. That would be as if I would lag, because I am 
not so tall or strong as such a person, therefore 1 am no man at 
all. This would be a very ui just 5 untrue, and an unfair way of 
reasoning ; yet many of the people of God are tempted to ar- 
gue in thisj^ak way, to their own discouragement. Fear that 
my love hWmt true, and a desire to have it increase, is an evz- 

i| dence of some love. Where unbelief prevails, and doubts are 
numerous, many fear there can be no faith. This also is Satan's 
fal-e reasoning. The strongest believer is often distressed with 
unbelief. But it is a certain truth, that there is often some 

i true faith where much unbelief remains. Others fear, because 
they have such a sense of their unworthiness, therefore they con- 
clude they cannot be worthy communicants. These should con- 
sider, that no min living is worthy of himself. True worthi- 
ness consists in a conviction of sin, to be in pain for it, to long 
after deliverance from it, to look unto Christ alone for this de- 
liverance See. Many have this worthiness and vet are afraid ; 
because they enjoy not evident communion with God, are not 
feasted with divine love, have not their heart as free from sin 
as they could wish ; these things, and many more are very de- 
sirable ; but we should wait for them in the use of means. If 

i a w°ak person savs " I will not eat, because I am not strong /' 
another would soon ad\ise him to cut that he may be strong, 



124 Answers to practical Questions.* 

If, after all, any object thus : " I have often come to the com- 
snunion, under many discouragements, yet still hoping to meet 
•with more comfort, but my fears rather increase and I am al- 
most tempted to give over : A word of advice would be accep- 
table/' i 

Answ\ You are tempted to desist from the use of appoint- 
ed means, and to disobey the plain command of a dying Friend, 
Do this in remembrance of me. But are you not tempted like- 
wise to neglect the very necessary and profitable duty of search- 
ing and trying your ways, rind ruturn unto the Lor< ? — To dis- 
cover, the accursed thing that nourishes your eon -'notion, 'Jflit 
de dens you in religion? — To neglect fervent prayer Before 
God, witn self-abasement ? — To love the world, with the per- 
niti i pleasures thereof, more than J' $us Christ, and endear- 
ing t in wslfip -.vith him ? — To be unconcerned about the glory 
of Got}, with ma;:y other things unbecoming a disciple of 
Christ ? Pray for strength against These temptations, then 'ex- 
pi ci that the temptations to forsake the Lord's »Me may cease. 
Bm some conscientious, pious, and'humble souls, may be con- 
cerned in Use 6 j eion. To such I wousd say, Continue on : 
W lit until the t»ovd has mercy upon y«u, PsaL cxxiS, 2. until 
you meet with comfort: Remember, endeavour to believe, and 
look, for the blessing promised to *hose that wait, Prov. viii.34. 
A daugfetef of Abraham was bound by Satan eighteen years; 
but was loosed on the Sabbath-day. Abraham him>tif waited 
for a son five and twenty years after the promise was made ; 
but having waited* through faith and patience, even hoping 
itgainst \\n\)c, he *t 1 >sr inherited the promise, to his great joy, 
Bib vi. 11 Sec R Uii . iv 18 Sec. The poor man at the pool 
waited, labouring u$ier his infirmity, eigtu and thirty year% 
yet at last he obtained health and comfort. 

QUEST. XXV. 

What is the true idea, or the most general and direct in t eft' 
tibn of the term Grace in scrifiture ? 

THE term is used in divers languges, with very little alter- 
ation : but in common conversation, and among writers, 
it is taken and understood divers ways. The query regards on- 
ly the scripture use of it. We«do not find it often in that part 
called, The OA Testament ; yet in these few places it is easy 
to discern that the word has not always the same meaning : 
for instance, in Prov. i. 9. and iii 22. and iv. 9 grace denotes 
comeliness and ornament. So James i 11. — In Prov. xxii. 1JL. 
it signifies acceptable and affecting words. Near a-kin to this 
is Luke iv. 22. Psal, xlv. 2. Eph. iv. 29, Col. iv. 6.— In Est- 



Answers ro practical Questions. 135 

her ii. 7. it denotes favour, or good will and pleasure. So the 
vfbrtfjfavour is used very often in scripture. To find favour 
and to firiu grace, are synonimous phrases. 

In answering the query we are not required to observe every 
acceptation of uie word in scripture, but only the true idea^ 
that is, the most general and direct intension of it. By Ufo 
grace of God. i think, ib meant, in the strict and primary sen e, 
41 The infinite goodness, the. eternal and unchangeable pleasure, 
or t^ood will of. God bountifully, transcendemlv, and most free- 
ly flowing forth to his rational creatures."" In the first and 
strictest meaning of the word grace, I do not apprehend it re- 
gards, either vileness or wonh. All the glory and felicity of 
the angels in heaven is of pure grace or rich bounty, freely be- 
stowed, and ever flowing. All that was bestowed on man ia 
his primitive pm ity and creation happiness was entirely grace. 
God was under no manner of obligation then to place man in 
; any nobler station than the meanest w T orm. At that time he 
was the clay in the hand of the potter. But most commonly in 
scripture, by grace we are to understand, " the good will of 
God to his chosen people, regarding their safety here, and 
eternal glory hereafter.'* Being now come to the most direct 
intention of the term, I would note, that it is a most charming 
and comprehensive word, implying the free, eternal, and unde- 
served love of God, and the rich fruit and effect of it to the 
elect, fixt, bestowed, and settled with inconceivable pleasure, 
satisfaction and delight, so that all his great and gracious de- 
signs shall be accomplished. See Mat. xi. 26. Eph. i. 5# con- 
cerning all the goodness of God to his people, whether in inten- 
tion or in execution, it may be safely said, He rejoices over 
them with^i, he rests in his love, he joys over them with sing* 
ing Zeph w. 17. With great delight, and of grace, the first 
plan of their salvation was hid ; or rather, the wonderful plan 
of their salvation was the eternal delight of Jehovah. The 
soul of the Father delighted in Christ, redeeming his people ; 
even when the soul of the dear Redeemer was put to grief, jus- 
tice was inexpressibly pleased. Notwithstanding the weight of 
the burden, the greatness of the work, with the sorrow, shame 
and contempt attending it, yet our dear Lord delighted to do 
the will of God, to save his people ; he despised all the shame 
for the joy set before him. His delights of old were with the 
sons of men, and he will love them to the end, and save them 
to the uttermost. 

I must not forget to observe, that all the good gifts of God, 
pertaining to the salvation of bis people, are generally called 
grace in scripture, and that very justlv, because freelvbestow- 
ed, with jov and d^jight. Thus Jesus Christ is the Father's 
gift ; and through thirst God is pleased to adopt his people, 
or make them his children, to justify them, to regenerate them 
by his Spirit, and to sanctify them, so at last he will glorify 
LI 8 



186 Answers to frctigaL QuEsfioiis. 

them ; all this freely therefore of rich grace. All the gc*otf« 
ness of God to his chosen, from everlasting and to all eternity, 
is grace, because done gratis, and with pleasure. 

Among divines, faith, hope, love, repentance, patience, &c. 
are called graces. I do not remember that ihey are so called in 
scripture ; but as they are the effect and fruit of the gracious 
operations and influence of the Spirit on the mind, they may be 
termed graces, bat rather improperly, or figuratively.- They 
may, as they grace or adorn the mind and conduct, be reck- 
oned graces, ( 

^ While I was musing on this sweet word grace, a thought en- 
tirely new to me, occurred, which has in it something very en- 
tertaining ; but here I' must confess, the learned have some ad- 
vantages -above the plain Englishman. I will beg leave to give 
the hint, but leave others to enlarge upon the theme. The 
Greek word for grace is charts, derived from c/iata, which in 
English signifies jay, gladness, or joy fulness. The word charts 
also in scripture signifies thanks, or gratitude, and very often 
the word eucliaristia is so taken. With regard to thanksgiving 
or gratitude, the Latin is remarkably emphatical, actio grati- 
m-> or gratiarum, and in English denotes joyful thanksgiving ta 
Gbd for graces received, or in other words, acting or returning 
the graces to God again, giving to God his own with usury. 
Here indeed all the motions of the mind towards God, under dif- 
ferent circumstances named faith, hope, love, Sec. may be called 
graces. There is to me something exceeding pleasant and de- 
lightful in this subj ct. I wcuid express myself as plain as I 
can. Grace is God's goodness and love, flowing freely, and 
•with infinite delight to his people. — Grace, as personally be- 
stowed on the objects ot divine love one by one, as in their lost 
state under sin, is a bringing home to them some ojs^he great 
things prepared for them. The holy Spirit first gives them 
spiritual life, and then capacity to conceive of and relish these 
good things ; then they hunger after them, and are solicitous 
lest they should come short of them. After that beginning, 
\ which is -no other than regeneration, then every support, sup- 
ply, and encouragement afforded to the believer is grace, be- 
stowed freely by the spirit of grace : this is sanctification. 
Glory thereafter bestowed on the saints will be grace in its full 
bloom and perfection. Moreover, the praises which saints here 
give to God for his unspeakable gifts, is grace, in small rivulets- 
returning to the ocean from whence they flowed : but the high- 
sounding praises of the triumphant church above, is, and will- 
be, grace returning in broad rivers and swimming streams for 
ever. There will be a constant influx and reflux. There will 
be actio gradar urn x a returning or graces, in compleat and de- 
lightful perfection. For as God bestows hi:< bounties, through 
Christ, with the greatest delight and joy as God ; so bcMevers 
here, according to their measure, capacity, experience, bx* re- 



Answers to practical Question, lit 

turn thanks for bounties in hand and hope, in possession and 
reversion, with inexpressible joy, frankness, satisfaction and 
deiigh ; but in heaven the pleasure <*nd joy will exceed every 
thing of the kind lure, as the heavens ^re higher than the 
earth, and <^s an elegant ftasi will exceed a scanty taste, or an 
imperfect report. There grace will run in a perpetual circu* 
lation. Delightful, transporting thought ! 

Finally, charity is derived from chans^ grace, and denotes 
generous benevolent mind, ti ue nobility, and real greatness, ev« 
idenced by readiness to*relieve the needy freely and with de- 
light. So liberality, in 1 Cor. xvi o. is gr.ice according to the 
©riginal : and grace, in 2 Cor. viii. 6, 7, 29. signifies the liber- 
al contributions of the churches to supply the wants of the 
ne^dy. In 2 Cor. ix. 5. 6. we have the very spirit of a truly 
charitable man, he bestows chearfully, readily and bountifully — 
This still is the very nature of gr^ce. 

Now I would just observe, That the salvation of God's peo- 
pie, from first to last, is of mere bounty, good pleasure, and 
rich grace : — That this grace bestowed upon poor, naked, de- 
filed and deformed >inners, will render them exceeding rich, 
lovely, amiable, and graceful : — That having received this 
grace they will be active for God, move towards him as their 
centre, and give him all the glory of their salvation, shouting, 
Grace ! Grace unto it ! — That all this grace is through Jesus 
Christ : — That every partaker of this grace loves Jesus Christ, 
and is sorry he cannot love him more : — That by grace Jehov- 
ah is pleased to give himself to his people ; and having receiv- 
ed this grace, the children of God give themselves to their 
Father. 

♦ 

QUEST. XXVL 

What is faith ? How does it differ from hope, love, refient* 
ance, &c; 

'T'HIS query is two-fold. The former part requires a defini- 
•*• tion of faith. Perhaps most readers think the answer to 
this so easy, that it is needless to spend time about it ; howev- 
er I do not think so, but am sure the subject is very important. 
Happy those who are acquainted most with it, and are able to 
give a good account of it. I find a good and infallible definition 
of faith given thus, in Heb xi. 1, Faith is the substance of 
things hofiedfor, the evidence of things unseen. This is a sol- 
Id answer to the former part of the query Here we may in- 
fer, that faith deals with, and regards things absent and at a 
distance, which we cannot now fully enjoy, nor see with the eyes 
of our bodies, nor yet but imperfectly with the eyes of our minds, 
Faith then is a persuasion of and concerning absent things upon 
proper information and evidence ; or thus, the faith by which 



128 Answers to practical Questions. 

the believer lives and is saved, is an affecting persuasion of ab* 
sent things, upon a divine testimony. For instance, faith is an.. 
affecting persuasion that there is a. glorious yet compassionate 
God, though never seen by an eye of flesh. That he spake the 
word only, and the whole creation was formed. That the scrip- 
ture is a true account of the most important things, given by 
God himself. — That man for sin is under the curse. — And that 
Jesus Christ is the Son of God, the alone Redeemer from the 
curse, and the way to eternal glory. Faith is a persuasion that 
it shall be as God hath promised, and that Jehovah is the foun- 
tain and centre of ail felicity, bliss and joy. To live by faith \b 
to live upon the promises of a faithful God, being persuaded 
that he will take care of us, manage in the best manner for us 
here, and glorify us hereafter. Again, to live by faith is to be 
persuaded that Jk'sus is the Lord our righteousness, and so de- 
pend upon him wholly for salvation, living unto him, as the glo- 
rious mark aimed at in our whole conversation. Much more 
might be added but I hasten to 

The second part of the query, which is, How does faith dif- 
fer from hope* love* repentance* &c. 

Faith is a persuasion, that what is revealed in scripture is 
true, and that the things mentioned and promised therein have 
a real existence. Hence it is the substance or fonndatipn of 
things hoped for, and the evidence, or certainty of things not 
seen. — Love is a delight, satisfaction, rest and pleasure in the 
things revealed, promised and believed.— Hope is a craving 
wishful desire and expectation ot the things revealed, promis- 
ed, believed, and loved. — Patience is a submissive, quiet wait- 
ing for God's time to bestow what he has graciously promised, 
what the heart believes, and the soul loves. — Repentance is the 
change wrought in the mind, affections and conduct, \% the rev- 
elation of gospel-truths, and the belief of them, . 

m n mooooooGb oooooo a» 

QUEST. XXVII. 

May hope* love, repentance, patience, Sec evidence that a per- 
son is regenerated^ and in (he way to glory* if he should be 
in more doubt about the truth of his faith* &c. ? 

YE.S. For I cannot love that which I do not believe, nor hope 
for what I am not persuaded of. But this point should be 
handled with some care. We have glorious truths revealed in 
the gospel. One mm hears them, and in a traditionary way 
believes them, but is no way affected with them, nor much con- 
cerned about them, therefore regards them not. This m »n's 
faith is dead, or more plain.; he is a stranger to the faith that 
accompanies salvation Another hears the same truths, feels in 
liimseli a strong persuasion of the reality and importance o§ 



Answers to practical Questions I&9 

them ; he greatly loves the things revealed, upon the evidence 
he feels in himself of the truth of the report, though he sees 
them not. -Thus he lores Je*us Christ, and eternal glory, nay 
he loves the law, the gospel, the worship of God, his ordinances, 
people, huu^e, and ways Now every one that ioves these, be- 
lieves the truth of tnem. 9o my love to these things will at 
once evidence mv faith, regeneration, Sec. Again, if 1 hope for 
eternal lite through Christ, I must believe. that there is eternal 
life, and that it is obtained through Christ I observed above, 
that repentance is wrought in the mind, LfFections, and conduct, 
by the revelation, report, and belief of gospel -truths D.vine 
revelation comes w : >:h power and authority, and works upon 
the mind ; or rather the Holy Spirit enlightens and .jflFects the 
mind by, and according to the word. Upon this new and af- 
fecting light, this new and strong evidence, there is an inward 
change. Salvation is now a weighty point, which before was 
little minded. Jesus is now the chief among ten thousand, 
though before there appeared in him no desire-able com I hi ess. 
When this living light i* experienced, the Bi jle is the chief book, 
though so much neglected and slighted in time past. Heaven 
is earnestly longed for, butheli dreaded. Holiness is now rath- 
er wished for than experienced, sin being felt and hattd, though 
before much delighted in. This inward alteration has a strong 
influence on the affections, which will also appear in the life 
and conduct. In short, old things are passed away, and til 
things are become new. Notwithstanding this change, tht light 
above noted will increase, under the gracious influence of the 
Hoh Spirit, then it will discover more sin still remaining, which 
causeth Godly sorrow ; this is commonly called rtfientanefy 
though in reality repentance takes in all the inward changes of 
the mind, and the reformation of manners ; or more pr >perly* 
the change-in life and conduct is the fruit and evidence of true 
repentance. Now if I find this inward change, I my hum- 
bly conclude that I am regenerated, justified, called, effect- 
ual, &c 

After all, a doubting believer may object to this purpose ; 
u 1 believe all the truths and particulars above observed, yet 
qu-stion often whether mine isthe faith of God's elect. The dev- 
ils and unconverted believe, and I fear my Mtu is no better." 
True, devils and unconverted persons do believe ; bu f they d© 
not love the truth* which they believe. Love and aff ct;cn*to 
the truth believed is a- better evidence of true grace, than strong 
confidence. A person may be very confident, yet the fruit of 
hi^ faith very sour. Where the fruit is good the tree cannot be 
bad. I conclude on the whole that love, hope, repentance, pa- 
tience, humility, resignation, obedience, &c. are certain eff-cts 
and evidences of true faitfi ; and that it is better to judge of our 
state by those, than by faith. Yet by all means kt it be noted, 
that I reckon no faith tp be true but that which depends upon 



150 Answers to practical Questions* 

Christ and the free promise, and lays the creature low and 
wounded in the dust. This faith, and this alone, will work by 
love, and will affect the heart so that the command of God will 
be embraced. It w*s this taith that determined Moses to chuse 
affliction and reproach with the people of God, rather than the 
enjoyment of sin. Tois faith made the primitive Christians to 
glory in tribulation. 

Some ingenious writers chuse to look upon faith as the root 
and principle ; and upon hope, love, &x. but only as fai h di- 
versified, or taking different roads, or actua ino; the several nat- 
ural affections according to the good pleasure of the Holy Spir- 
it, and the different circumstances of the soul I do not blame 
these thoughts, but perhaps they are too abstracted and meta- 
physical for common readers., who yet may be savoury good 
Christian!. He that would enjoy the comfort and satisfaction 
that is to be found in believing, let him think much of an unseen 
Jesus. Let him pray for the gracious teaching of the Holy Spir- 
it. "All men are falliable, imperfections abound here. Yet the 
Lord is pleased often to favour his people with evidences of their 
interest in Christ. 



QUEST. XXVIII. 

What is the real difference between true faith and mere fire* 

sumption ? 

THE query implies, that faith and presumfition resemble 
each other in some things ; though in other things they 
Widely differ. On both these accounts we are' apt to run into 
mistakes. Therefore, in order to distinguish in this important 
point, I would attempt, first, to shew wherein there stems to 
be some resemblance, viz. 

Faiih renders a person bold, courageous, and resolute. This 
we see very evident in Stephen, the apostles, the whole multi- 
tude of martyrs and confessors, and ail believers, more or less, 
to this day : For what is a Christian, without some courage 1 
How can he else encounter with so many enemies, and face so 
many oppositions in the wav to glory ? A disciple of Christ must 
be^of an heroic disposition, — So presumption renders a person 
bold and headstrong. This is awfully evident in Koran, Da- 
than, and Abiram, with their compauy. Notwithstanding they 
were warned so seriously and solemnly by Moses, yet they took 
their censers, and presumed to stand with boldness before the 
Lord. They heard all that Moses said, yet they did not se-m 
in the least to be affected, till the earth opened and swallowed 
them all up. It is to be^feared this is the case with many to 
this day, till they sink down to the horrible pit. 



Answers to practical Questions. IS! 

Faith yields the believer a considerable degree of contentment 
and satisfaction. By faith Paul was brought to be content in 
all conditions, and hi the same way many others were enabled 
to be contem vvitn their allotment here.— Presumption also gives 
much satisfaction for the present ; as it induces the man to be 
a lover of sinful pleasure, more than he is a lover oi Gud, of Je- 
eus Christ 1 Sec. 

Faith excites one to despise all oppositions, and gives some 
degree ot strength against ail obstacles. Herein the believer 
follows Chrisr, who despised the shame, and endured all the 
contradictions of sinners. Aone of those things move me* sih 
the apostle. — Presumption resembles faith in thU, for it fiiis a 
person with pride, so that he despiseth ail in his way. There 
were many of thissort in the days of the apostle, who were pre- 
sumpTuous, sdt-willed,not afraid to speak evil of dignities, but 
fierce, and dtspiserS of those that were good. This is generally 
the case with a presumptuous person. 

Faith renders one active and enterprizing. It worketh by 
rove, so that the believer is neither barren nor unfruitful in his 
belief and knowledge. — Presumption likewise renders one dar- 
ingly bold and enterprizing. The presumption of those in acts 
xix. 13 14. was amazing, Thty attempted to cast out devils 
in the n me of Jesus, though they were under the dominion of 
sin and Satan themselves. 

Faith enables and encourages one to expect very great things 
indeed ; for it is the evidence of things hoped for. Presump- 
tion here also is the ape of faith, so that the person says, / 
shall have fieace, though I walk in the imagination of my own 
heart. The presumptuous generally expects great success 
here, and heaven hereafter. 

Many particulars more might be added this way ; but to 
avoid tediousness I proceed to consider wherin they evidently 
disagree. 

They differ in their author and origin. Faith is the gift of 
God, comes from above, and is wrought in the soul by the Holy 
Spirit. But presumption is ?he brat of Satan, begotten on a 
corrupt heart, let the appearance in the world be what it will. 

They differ in their nature and definition. Faith is a belief 

I of the word of God universally, and consistently, according to 
the degree of light received, and the evidence felt and observ- 
ed ; the promise, precept and threatening : But presumption 
is a partial, inconsistent and unseasonable belief of the scrip- 
ture. This will appear if we consider how, 

They differ in their fruits and eff cts ; which perhaps is the 
surest way to distinguish them, and so separate precious faith 
from vile presumption. Let these particulars be weighed. 

1. Faith excites one to love and regard the whole scripture, 
as it is the word of God, though some part of it speaks against 
the believer's strongest corruption^ The good man loves that 



132 Answers to practical Questions. 

law which condemns every sin. It is possible that a believer 
may find sad inclination to covetousness, bat he loves the word 
that says, Thou shall not covet. The holy commandment 
shews that sin is exceeding sinful ; yet he says, The law is ho- 
ly, just and goody though no good thing dwell in myjlesh. Faith 
^compares one part of the word with another, and upon this 
universal and consistent beliet, he proceeds so bold and coura- 
geous as above-noted, this yields hirr contentment in trouble.—- 
Presumption disposes a person also to love the word, but the 
person's love is to those portions of scripture 'that he imagines 
to give most liberty to his most beloved and reigning sin. Jehu 
was resolved to go to the throne through all opposition, aid up- 
on every victory and fresh slaughter was ready to shout forth, 
and say, This is the word of the Lord. Presumption drives 
one on unadvisedly to his own ruin, like Israel, who presumed 
to 'go up against Amalek. They built upon a former promise, 
Numbers xiv. 40 but they disobeyed the command, which was 
not to go at that time, verses 41, 42, 43. Presumption m kcs 
the promise and the precept generally to clash, but faith shews 
how harmoniously they agree, and so defend each other. 

II. Faith purifies the heart, mortifies sin, so that if one is 
confident, he will be humble ; if he is holy, he wiil bew&iLhis 
remaining corruption. If he despises oppositions, he thinks 
others much better than himself : it he is entei prizing and ac- 
tive, he is on his guard against sin ; if he hopes for great 
things, it is in God's revealed way, and according to bis prom- 
ise. But presumption makes the man more filthy, and adds 
more strength to his corruption ; yet the person will be more 
ready, high-minded, proud, and self-conceited. He seldom be- 
wails his sin from the heart, nor does he chuse to think others 
better than himself; he makes light of sin ; if he can but have 
his own way, he depends more upon his own promises than upon 
God's. See a full account of persons under the influence of 
presumption in % Pet. ii from ver. 10. to the end of the chap- 
ter. 

III. By fiith one is enabled to put his whole trust in and de- 
pendence on the Lord Jesus Christ, according to the promise 
of God ; yet the *ame f<sitU excites to all diligence in every 
part of divine worship, private and public k, according to the 
scripture, and to embrace all the means revealtd and appoint- 
ed for spiritual growth ; that the gospel may be adorned, and 
God glorified? Faith perceives that fervent praying and cir- 
cumspect watching are no^ only consistent, but must go togeth- 
er. It rests in and lives upon Christ, yet teaches the necessity 
©f, and in some measure tfu* way to deny ungodliness and world' 
iy lust, and to live soberly i righteously and godly in this pre- 
sent evil world. Alas ! I fear many specious professors have 
not faith : they do not seenijto know how to live upon Christ, 
nor to his glory and praise.— Presumption pretends to truat 



Answers to practical Questions. 133 

much upon Christ ; but it is sure to turn the grace of God 
into lasciviousness, one way or other. It makes persons negli- 
gent in the discharge of duty- Some seldom or never pray, 
yet say, they believe in Christ, though they neglect gospel-or- 
dinances ; they do not care whether they read or hear much 
about real and practical religion. Many talk much of promis- 
es, yet are evidently under dominion of sin. 

IV. Faith makes a person more quick-sighted ; the under- 
standing being enlightened, and the Holy Spirit being the teach* 
er : yet the man that lives by faith, will observe the word of 
exhortation, will receive reproof and instruction ; his con* 
science being tender, he will be convinced of his errour and 
mistake, then will reform. Reprove him, and he will be wiser. 
Faith will bear patiently keen rebukes, Micah vii. 9. but the 
presumptuous man is wiser in his own conceit than others. It 
is generally impossible to convince him of errcur, he is so 
blind, so bigotted, and so resolute, he cares not who is offended, 
stumbled, hardened, or grieved. 

V. Faith renders one sensible of his own infirmities, so that 
he is humbled in himself on the account of his manifold weak- 
nesses ; he does feelingly bewail them before God and men ; 
yet still he is resolved to trust in the Lord, and endeavour to 
keep on in his way, through all inward and outward discour- 
agements. — Presumption doth so harden, that a person gradu- 
ally becomes like one past all feeling ; and in this woeful case 3 
he will neither lament his case, nor be humbkd before God or 
man, but will proceed to his own ruin. 

In many other particulars faith and presumption differ ; yet 
in others they seem to be so near akin, that we should be earn- 
est in prayer for a discerning spirit, and very careful to try 
ourselves by the word of God, that we may clearly and com- 
fortably distinguish the great difference. As a good ;ree bungs 
toath good fruit, so faith, being from heaven, produces heavenly 
fruit. What is ssid of the wisdom from ahove>and that which 
is not from above in James iii. 13, etc. is true regarding faith 
and presumption. There be many presumptuous persons who 
are entirely destitute of, and strangers to true Faitfci ; who are 
altogether unacquainted with unfeigned repentance, the trans- 
forming influence of the Holy Spirit, and the consolation 
of the children of God : yet perhaps there is not a godly 
person in the world who is entirely free from presumption. 
The weak in faith often fear they have no faith, but all pre- 
sumption : yet that is their infirmity. We should endeavour 
to judge more skilfully and discern more judiciously. If I be 
convinced of much presumption still remaining, I should la- 
ment and bewail it ; but not conclude that I am quite destitute 
of faith, though I find but a small degree. 1 should rather 
pray for more faith, then presumption will have less room. If 
Ibe strong in fcd f .h ; rejoicing in hope of the glery of God, yet 
M ai 



n 



154 Answers to practical Questions. 

I may be guilty of much presumption. The note in Pslam xix. 
12, 13. should be well weighed by every one that desires to en- 
joy much comfort in his soul here, and glory hereafter. 



QUEST. XXIX. 

Is it possible for that person to be a true believer^ who does 
entirely neglect closet or private prayer ? 

TT is a common maxim, that God has no still-born children. 
J. I suppose the design of the maxim is this ; that as children 
in a natural way, who are not born dead, or dying, generally 
cry ; so, as soon as a child of God is born again, or regenerat- 
ed, he cries ; or it may be said ot him as of Saul, soon after 
his regeneration, Behold he fir ay eih /—Prayer is a child's cry- 
ing, speaking, and complaining to his father. — Is it possible for 
a child to be nursed up with father and mother, and yet never 
speak to either of them, or ask any thing of them, except it be 
now and then in company ? Surely it cannot be : I believe 
no instance can be produced. So, as the spirit of prayer is 
promised, and given, in some degree, to every child of God ; 
for every one that is godly will pray, Psalm xxxii. 6. I con- 
clude that the person who entirely neglects private prayer, can 
produce no evidence that he is a child of God ; when we have 
so many exhortations and encouragements to pray, and have so 
many evidences that it was the common practice of both Old 
and New -Testament saints, and as I believe no good man will 
attempt to disprove the point, I think it needless to spend much 
time to prove it. I suppose those who are no friends to private 
prayer, are no great admirers of social prayer, and conse* 
qnentiy not much acquainted with that valuable piece of the 
,-;pirtual armour, all prayer. 

If it be queried, how often a person should pray^in private? 
4 will briefly give my opinion. If a person does not retire some- 
where or other to pray, once or twice at least, every day, I 
think he is very barren in his soul ; he does not seem to have a 
good taste for spiritual things, n/>r is he fond of following the 
footsteps of the flock of Christ. He does not appear to be ve- 
ry desirous of converse with God, to wrestle in prayer, plead- 
ing his own want, and the divine promises through Christ.— 
Those who are willing to excuse themselves will say, that they 
pray in the# heart, and by ejaculations converse with God. I 
believe good men pray much this way : therefore this way of 
praying should be continued ; but if this were all, where would 
be the propriety and necessity of that command^ Enter inta 
thy closet, and shut thy door ? Why should cur blessed Lord 
$p often rethe to a secret place to pray ? Noj enlarging any 



Answers ro practical Questions. 

farther, I answer the query in the negative, believing certain- 
ly that the person who entirely neglects private prayer is in the 
broad way. 

QUEST. XXX. 

Which is the best way to curs lukewarrnness and trifling in- 
differency in closet prayer ? 

TRIFLING indifferency in private prayer is very daunf^ 
ing, and it has tempted many to neglect it to a lamentable 
degree. Bat surely negligence will by no means mend the mat- 
ter- The best place for 'a person to judge of his real stat 
religion^is generally in secret, when the eye of God chiefly ob- 
serves. Now when a good man endeavours to consider his 
frams and circumstances in prayer, yet finds lukewarrnness 
deadness, and formality prevailing, so. that he has little heart 
to engage in the important work, and has but few words, and 
those very lifeless, he knows not what to do, nor what course 
to take. To a person in this uncomfortable" situation, I would 
humbly propose the following particulars, praying for the di- 
vine blessing. 

I. Entering into his closet or any retired place, in the house, 
or out, by night or by day, let him commune with his own heart 
to this purpose ; " Now I am retiring, as it were, out of the 
world ; lam going to kneel clown before, and in the presence of 
the great Jehovah, in whose awful presence holy angels veil 
their faces ; a God glorious in holiness, therefore with what 
reverence and godly. fear should I approach this throne ! a 
God full of grace, ready to hear, pity and pardon through Je- 
sus Christ ; therefore with what confidence and humble bold- 
ness should I address him !" With his pure eye he beholds the 
hypocrite, and hates his prayer ; but he hears the, very groan- 
ings of the weak in faith ; he knows all his wants and all his 
infirmities ;. he regards the prayer of the destitute, and grants 
the desire of the helpless ; a contrite spirit he will not despise, 
but will be near to him that trembles at his word. Having 
weighed these things, we should, 

II. Consider the chief spring of lukewarrnness in prayer. I? 
love to sinful objects, or even to the perishing things of thia 
world engages and carries away the whole heart and affections, 
so that divine promises or threatenings are seldom thought of, 
the heart veryjittl'e impressed with' & sense of divine love, or 
fear of wrath ; vital religion is„4ieuher-delighted in nor relish- 
ed. Alas ! what a deplorable state the poor soul must then be 
in I what a stranger to true consolation \ No wonder private 
prayer is dead and lifeless. The person should fall down be- 
fore God; confess his sin, and bewail his case.— If a believer 



136 Answers, to practical Questions. 

falls gradually into a wretched state of formality in prayer, theft 
let him consider from whence, and how he has fallen ; let him 

pray for repentance, and entreat that he may be revived, If 

a lifeless frame proceeds from ignorance aad darkness, then we 
should carefully read and hear the word of^God, and give the 
more earnest heed unto it. The Psalmist was often quickened 
by the word. We are great losers by an indolent temper and 
disposition. 

III. Be sure to consider from whence life, light and warmth 
In prayer are to be expected. The Holy Ghost is the promised 
Spirit of grace and supplication. He helps the infirmities of 
poor saints. He brings to remembrance the fulness and suitable- 
ness of Christ ; he explains and applies promises ; he encoura- 
ges the weak to be strong in the grace that is in Christ Jesus ; 
he enables the person to see what a poor creature he is, what 
he wants, and what his errand to the throne of grace ; so life, 
light and strength are communicated ; then private prayer is 
delighted in, and not easily neglected. I do not think any one 
can be lively and savoury in his private addresses, but he must 
either experience the kind and sweet assistance of the spirit of 
prayer ; or else, feeling his want, he importunately entreats and 
craves the help and direction he longs lor. I am persuaded no 
man prays aright, but he is excited to look unto the love, person, 
sufferings, righteousness, and faithfulness of a dear Redeemer; 
the blessed Intercessor, who has much incense to offer up with 
the-weaJc breathings and imperfect prayers of all the saints* 
We must have faith in prayer, dealing with Christ, and plead* 
?ng promises, else we shall be formal 

IV. Predestination is very conducive to liveliness in prayer. 
We should meditate on our present state, what our privileges, 
what our mercies, what our infirmities, temptations and trials, 
what the promises and treatenings, what and who our enemies, 
&c. When the mind runs, wanders and rambles, from morn- 
ing to evening, upon the work), with the intoxicating lusts there-. 
of; thinking little, or none at all of divine providence, the cause 
and glory of God, growth or declension in grace, our comfort 
here, and great salvation hereafter ; we must, in such a case, 
be shamefully trifling and formal in prayer. And if we be not 
wounded for, and cured of this disease, we shall be apt to leave 
off prayer entirely in a little time. 

V. Religious and' experimental .conversation will greatly help 
in private prayer. As iron sharpeneth iron, so a believer' the 
face and heart of his brother. When our conversation is world- 
ly, carnal and void of religion, it is no wonder, if we be quite 
disconcerted for private converse with God, who heareth not 
sinners. Our devotion will of course be insipid, sleepy and 
loathsome ; we may expect and fear that God will say, I will 
xfiue thee and thy prayer out of my mouth, We are command? 
ed to exhort one another daily, 



Answers to practical Questions. l3r 

VI It might be of great service to consider the loss sustained 
by hikewarmness in prayer, and the very desirable gain by 
warm and lively devotion : while we take a brief survey of the gai:i 
by the one, it is not very difficult to guess at the less by the oth- 
er. When life and light are experienced in the closet, the 
soul draws nigh to God, his only and rich portion, his exceed- 
ing joy and great reward. There is freedom and boldness of 
access to the thrcne ot grace. The soul is fed wilh sweet and 
heavenly consolation ; there the love of God is shed abroad in 
the heart ; the believer is sealed fo the d*y of redemption. ?vlc- 
ses was retired when he had his Pisgih view, Jacob was alone 
when he pleaded and wrestled, obtained strength and pi 
Hannah's prayer was private, when she was comforted, and 
her countenance was no more sad. Daniel was in private 
prayer, when he was favoured with great revelations. In pr 
er (almost, if not quite, private) Je-u^. Christ was trans 
In private prayer Cornelius was directed to send for Peter to 
preach the gospel, that the door of salvation might be opened 
to the Gentries. Peter also was at private prayer, When he 
was directed or persuaded to go with the messengers sent by 
the centurion, nothing doubting. Paul seems to be wrestling 
with God in secret, when that good word came unto him, 
grace is sufficing for thee. While the believer's soul is pour- 
ed forth in prayer, his faith is strengthened, and he obtains fresh 
vigour to run his race honourably through the wilderness. \\\ 
secret the lively Christian reveals his concerns to his Father, 
tells him what treatment he meets with in the world ; he ih: 
him most heartily for all that is does for him, for all that he has 
in hand, and much more in hope, and of;en says, Thus it pleas- 
ed thee, O Father. The dead and lifeless in prayer, is a strang- 
er to all, or most of these things, and many more. 

VII. Some will be ready to say, " Alas ! I am so pestereel 

i vain and impertinent thoughts in private prayer, I una '**» 
shamed and afraid to enter into my closet ; and when I come 
out, I am rather loaded with guilt. I am often tempted to give- 
over private prayer on that very account." '1 * ,e, such a 
frame is to bo much lamented. If these thoughts flow natu 
from a heart swallowed up and lost in the cares and pleasures 
of this world ; then they be very sinful. The parttci 
ready noted may, and ou^ht to be ed. Hut 

our thoughts in prayer may run upon those things our v 
hate, and tilings we seldom or ever think of at other times, and 
to cause us much grief. A great part of Hiis may be c 
Satan, and proceed from the law vet in c\lv members, i 
may be, and often is, wheie much life in pra\ i 
though more sMli is longed for. These things should b< 

as hinder private prayer ; but sr n remind uscfl I it 

.1 advice, md fir ay, 

M na 2 



138 Answers to practical Qustjohs, 



QUEST. XXXI. 

What is the difference betwixt the real sfiirit and the mere gift 
of prayer. 

THE spirit of prayer is a very valuable and precious gift ; 
but it is common among divines, and other Christians, to 
make a distinction between the Spirit and the gift of prayer. 
That distinction is the sum and substance of the query. There- 
fore by the gift of prayer is generally understood, " Freedom 
and fluency, or a flow of words, properly, pertinently, agreea- 
bly, and affectionately expressed in prayer." By the spirit of 
prayer is meant, "An agreeable temper and disposition of mind 
towards God in prayer.**— The spirit may be considered, eith- 
er as meaning the Holy Ghost assisting and helping our infirm- 
ities, enlightening our minds, bringing promises to our remem- 
brance, suiting our cases, strengthening and emboldening our 
faith in Christ ; and thus, in some measure, d/ctating the very 
words of prayer : Or else as designing more properly our own 
spirit engaged in prayer, under the gracious influence of the 
■spirit of God. Now this spirit of prayer in the believer is the 
very breathing of the new creature, or new nature, which is no 
other than a new disposition wrought in the soul. In order to 
explain the point a little further we may observe the properties 
and operations of this spirit, where k is, before prayer, in pray- 
er, and after it. 

Before prayer, the spirit will excite the person to think, and 
"while he is thinking he is enlightened to see what a poor help- 
Jess creature he is, and so pressed to pray for relief, lest he 
should perish ; he is led, while thus meditating, to see the ful- 
ness of Christ, and his suitableness. He looks on him whom he 
lias pierced. He considers promises as made by a faithful and 
almighty God ; he thinks how others have been answered, and 
though he is convinced of his utter un worthiness, yet he is re* 
solved^n a kind of a heroic, though humbly boldness, to pour 
out his soul before God. Then 

In prayer, this spirit is neither idle nor unactive ; but will 
excite us to eye God more than man, to look over former med« 
itations afresh, so that we feel our wants and plead the pro- 
mises. This spirit draws out the affections towards God, through 
Jesus Christ, towards the glorious inheritance above, an<3 the 
endless felicity/ of the people of God ; so that the very soul is 
poured one airesh, as it were, before God, loving, hoping and 
apprehending great things, admiring the glory, grace and good- 
ness of God, what he has promised to, and provided for a worm 
sn vile as he finds and feels himself to be. Under this very de- 
sirable assistance of the spirit in prayer, there is generally a 
Svftnderful freene;»s and pertinency of expression, the words 
proceed with case, bu; are very weighty^ youry, and impor« 



Answers to practical Questions, 139 

tjnate, evidencing the intenseness of the mind, the warmth of 
the heart, and the simplicity of the soul. But there are times 
and seasons when a believer may be under the influence 
of the good spirit, and yet much straitened in thoughts and words. 
The person may be under such deep convictions of sin, under 
darkness and fear, that he knows not what to do, his ignorance 
such that he knows not what to say, yet the spirit assists him to 
groan out his complaints before God. Such prayers as these 
are generally heard, and graciously answered, though we may 
fear they be hateful before God. 

Jlftcr prayer, this spirit will excite to watch and make ob- 
servations, to wait for answers to the petitions made ; if the vi- 
sion tarry, the spirit says, wait for it* The person will be ena- 
bled to wait in the way of duty, as he has made his supplication 
according to the will of God. And while he waits, a desirable 
agreement and harmony may be observed betwixt his heart 
and tongue, his word and works, his lip and life, kis prayer and 

Eractice. If he has had desirable freedom in prayer, he will 
e on his watch lest a snare and a fall should be at hand, lest 
pride should rise, and Satan get the advantage, and so he be 
taken by the fowler, and a sad cloud soon follow the bright gleam.. 
Jonah's gourd was scon up and soon down. After a dark and 
lifeless opportunity in prayer, the spirit will ?et the believer to 
examine into the cause, to spy out lurking sins, to be more 
watchful and continue in prayer notwithstanding this discour- 
agement, The believer often learns many useful lessons from 
dry and mortifying seasons. Under the influence of the spirit, 
the man will be humble. 

Now let us a little consider the gift of prayer as separate 
from the spirit. This is no more than a natural capacity, pro- 
ceeding from quick natural parts, strong memory and fluency of 
utterance, and these often much assisted by acquirements ; such 
as a religious education and advantages, much reading and 
hearing, extensive acquaintance with men and things. Some 
of these persons may study before-hand how to place and pro- 
nounce their words, how to express themselves so as to come 
up to, or exceed others, more than what they want, and should 
chiefly aim at in prayer. Others who are full of words, give 
themselves little concern to think before hand ; when ihey are 
engaged in prayer they generally run over the same words and 
phrases, for the most part, in a lifeless and insipid manner. 
But that thread-bare form of words, and set of pffrases hardly de- 
serve to be termed, the gift cffirayer. These who are for cultiva- 
ting the gift of prayer merely, may also have their thought.s em- 
ployed before, in, and after prayer, yet they have no eye to the 
glory of God, the intercession of Christ, the influence of the 
Holy Ghost, mortifying sin, cleansing and purifying the soul, the 
increase of faith, growth in grace ; all which are eyed by those 
assisted by, and endued with the spirit of prayer. 



140 The Character of the Happy Mav. 

From these hints it if? easy to observe,— That the spirit of 
prayer is a precious gift bestowed, in different degress, on all the 
children of God, and on them only. — That everyone endued 
with the spirit, has also some degree of the gift of prayer.— That 
there may be large gifrs in prayer, yet without the in-wrought 
influence of the spirit.— That the spirit of prayer is a spirit of 
faith and holiness : though a person may be reckoned a gifted 
man, yet if his heart and tongue clash, if his works contradict 
words, so that his lip and life disagree, his prayer and practice 
jar, it may be concluded that his prayer is little better than great 
swelling words of vanity — That those who arc endued with 
the spirit, may be too negligent about the gift of prayer. We 
should study or cultivate an agreeable and useful gift. A door 
of utterance in prayer is very necessary as well as in preaching. 
But we should beware lest we quench the spirit. 



d few free Thoughts on the Character and Hafifiiness of the 
Hafifiy Man. 

THE happy man was once miserable, and in all respects like 
unto others divested of God's love and image, degenerat- 
ed and become earthly, sensual and devilish ; without strength, 
and entirely helpless, having no will or power to return to God 
or seek happiness in him ; b$t through most free and rich grace 
he was In a time and manner most pleasing to him, who is 
rich in mercy, and worketh all things after the counsel of his 
own will, convinced by the divine spirit of hi** wretchedness 
and sinfulness by nature and practice, and feels what an evil 
and bitter thing it is to depart from God ; so that now he fear- 
ed the consequence of his sad prevarication, being a constant 
expectant, that the taper of life will soon dwindle into oblivion, 
and he shall then feel the fiery indignation and vindictive wrath 
of an inexorable God, a consuming fire : but this valley of A- 
chor, becomes a door of hope ; and as miserable and helpless 
he becomes th:- object of divine mercy and succour. He is now 
drawn by the Father to the Son ; seeing the inability of the law, 
and by faith, wrought in him, apprehending the sufficiency ot 
the anointed Lord Jesus, as able, mighty and willing to save 
him, even to the uttermost ; he is now turned to the strong 
hold as a prisoner of hop ', and fled for refuge to lay hold 
on the hope set before him : the offices and sweet charao 
ters of Christ conveyed inexpressible joy and comfort to him, 
and were as ointment poured forth ; he saw him as just such a 
Saviour as he wanted in every respect, and accepted him on 
gospel terms, as a Prince as well as a Saviour ; for wisdom and 
sanctification as well as righteousness and redemption , and soon 
the joyous moment came when ue was enabled to call him my 



The Character of the Happy Man. 141 

Z,ord } by the Holy Ghost, my beloved is mine ) and I am his % 
•with an holy becoming boldness the soul claims relation to Christ 
and with an holy triumph proclaimed it : mine according to 
the tenor of the gospel -covenant, and effectual soul-satisiying ap- 
plication, given to, and bestowed on me, to be all that to me 
that my soul wanted, a complete and whole Saviour. His soul 
doth now magnify the Lord, and his spirit rejoiced in God his 
Saviour ; he hath now received beauty for ashes, joj for mourn- 
ing, and the garment of praise for the spirit of heaviness ; his is 
the blessedness of that man, unto whom tne Lord imputeth no 
sin j being justified by faith, he has peace with God through 
Jesus Christ his Lord, feeling the soul-enriching union with 
Christ, knowing that he is in nimby the spirit that he hadi given 
him, there is therefore now no condemnation to him. Because 
he is a Son, God hath sent forth the Spirit of his Son into 
his heart, crying Abba, Father ; God saith to him, Thou art 
my beloved Son ?n whom 1 am well fileased. Son^ all I have 
is thine. For being made a child, he is become an heir of 
God and joint heir with Christ. He feels that he is pass- 
ed from death unto life, that though onue afar off, he is 
now made nigh by the blood of Christ ; no longer a stran- 
ger or foreigner, but a fellow-citizen with the saints, and 
of the household of God. His soul at the discovery of 
this rich and free grace stands astonished lost in wonder 
and admiration, crying, why me, Lord ! what am I or ray 
father's house that thou has brought me hitherto ? Oh the depth 
and unsearchable riches of the wisdom and love of God I Being 
born of God, he now bears the image of his Father ; born from 
heaven, he is now travelling thither ; delivered from the power 
of darkness, and translated into the kingdom of God's dear 
Son, he becomes a willing subject of the Prince of peace ; wor- 
ships God in the Spirit, works out of himself and rejoices ia 
Christ Jesas, and has no confidence in the flesh. He is a new 
creature, old things are passed away, and all things are become 
new ; his understanding is illuminated, and he is light in the 
Lord, and walks as a child of light ; his will is renewed, for to 
will is present with him ; his affections are changed, for he de- 
lights in the law of God after the inner-man ; and with the 
mind serves the law of God, walking not after the flesh, but after 
the spirit ; savouring the things that are of God ; sowing to the 
spirit, having his fruit unto holiness, walking in all the ordinances 
of the Lord blameless, educated in the school of obedience unto 
life, in consequence of his being made a partaker of the divine 
nature, and renewed in the spirit of his mind. In short, he is 
inwardly and outwardly changed ; having quitted with the 
prodigal, the drudgery of the citizen of the country, and come 
to his Father's house ; delivered out of Egypt as Israel, he is led 
to the holy mountain to receive the law written on the fleshy ta- 



142 The Character of the Happy Ma#. 

_ ble of his heart : for the Law of the spirit of life in Christ Jsgfc? 
hath made him free iron the law of sin and death ; his trade 
is religi hi or practical godliness* being diligent in the works of 
God, unto which he is created a-new, watching unto prayer 
and sell denial, going about doing good, visiting the sick, the 
fatherless, and the widow, directing by (precept or precedent) 
all to the knowledge and love of God/ He walks in the valley 
of self-abasement, humiliation, and godly sincerity, in the plain 
garment of simplicity and lowliness ; but has a richer suit to 
appear in court, called u the best robe, the wedding garment, 
and wkite foieh, or righteousness of Christ." I cannot help 
looking back on what he once was : by nature he was in his 
blood, loathsome and defiled, unclean, unclean, but there is a 
fceauty and perfect comeliness put on him ; he is stripped of 
his filthy garments, and is fair with the beauty he has received 
out of Christ's wardrobe ; he shines in the beams of Christ's 
righteousness ; it is indeed sometimes hid from him, and he has 
©niy the humming sight and sense of his deformity, but is never 
more fair* tiian when he judges himself to be most deformed ; 
indeed the higher he is, the lower ; the richer, the poorer ; the 
fuller, the emptier ; the stronger, ths weaker ; strange para- 
doxes ! union and communion with Christ, in his life, which is 
said to be hid with Christ in God ; his graces and spiritual life 
are continued as beams by the constant emission of light and 
heat from the sun: and the stream of his holy joys and 
comforts is perpetuated by the constant flowing of the fountain. 
Blot the bright promulger of light and heat out of the firma- 
ment, and the bright stars are at once in the blacksess of dark- 
ness ; so take away Christ, or separate the soul from him, and 
all its graces, life and comfort are no more ; the happy man 
says of Christ, all my springs are in thee ; from thy merits and 
, spirit flow my redemption, justification, sanctification, peace, joy 
in the Holy Ghost, and blessedness in the world tocqme. He has 
a Benjamin's portion, a plentiful inheritance in Christ the mer- 
cy of mercies, in whom, as an inexhaustible fountain, all neces- 
sary mercies are treasured, and with whom they shall be con- 
ferred. Christ, his Rose of Sharon, never withers : nothing 
unlovely is found in Christ, he is a sea of sweetness, without 
one drop of gall ; all is wholly and altogether lovely, and his 
incomparable excellencies are pure and unmixed ; new wonders 
are, and will be eternally rising out of him. He is a deep 
which no line of any uncreated understanding, angelical or hu- 
man, can fathom. The happy man who possesses him, and has 
property in him, may well say with Esau, u I have enough." 
A happiness indeed commensurate to ths unlimited capacities, 
and suitable to the exigencies and desires of hislarge high-born 
soul. And in order to hold fast that whereunto he hath attain- 
ed, and increase with all the increase of God, he walks close with 
God, panting after growing communion with, and conformity to 



The Character of the Happy Man 143 

him 1 and in every duty, use of ordinances, and acts of 
lively obedience to God in Christ, he hath special irradiations 
of divine life, light, and love ; and the more constant his acting 
is toward Christ, the more continued is his actual enjoyment of 
special communion with Christ ; he finds that obedience is the 
very place where maniiesiive love, delights to display its glo- 
ries, and " by keeping Christ's commandments he abides in his 
love." It is his constant prayer (not satisfied with favour, 
though full with the blessing of the Lord.) O all ye sovereign 
winds of the Spirit of God, breathe upon the garment of my 
soul, that the sweet odours of these thy plants may both be in- 
creased, and may also be dispersed afar, and carried into the 
nostrils of my well beloved ; that while the king sitteth at hi? ta- 
ble my spikenard may send forth sweet smell. 

If he is rich, (though it is very rare that riches and this hap- 
piness are together) he is faithful in the mammon of unrighte- 
ousness, not trusting to such uncertainties, trading with his 
Lord's talent, as a steward that must give a good account, lay- 
ing up in store for himself a good foundation for the time to 
come : If he is poor (perhaps like Lazarus) as to temporals, 
yet he has a large freehold state in Christian contentment, so 
that having nothing, he possesses all things : he knows how to 
be abased, and how to abound, and glories that he, though per- 
fect weakness can do all things through Christ which strength- 
ened him ; he is wafted by Hermon's spicy gales, and enjoys 
the sweet balmy air, with Arabia's perfumes, expands aloft, 
and drinks the floating joys ever springing, finding within him- 
self a well of water springing up into everlasting life, issuing 
and flowing from the throne, and from thence watering the city 
of God ; he is filled with joy and peace in believing, and abounds 
in hope through the power of the Holy Ghost ; partaking of 
those joys that a stranger to God intermeddles not with ; and 
bids them all taste, that they may see how gracious his Lord 
is, saying, come and welcome to the vital feast, and feel and 
know with me that God is yours. He simply believes God (be- 
cause he hath said i-) and considers what 'he says in order to 
speak after him, hope and expect from him, and obey perfect- 

He lives much at home, though in the exercise of his godlike 
graces he most affectionately helps, assists, and forwards others 
in the way to heaven ; knowing that he who hath God at home, 
i. e. in his own soul, hath all riches, all perfections. Ashe 
loves God, in consequence of his love first to him, so he loves 
his children who with himself are begotten of God also ; the 
law of love is preserved inviolable in his heart, and ever ap< 
pears legible in his life, and he knows he has passed from death 
unto life, because he loves the brethren ; he is drawn to love 
most where God does j God's jewels and peculiar treasure are 



544 The Character of an Honest Man. 

his, having all his delight with David, in the saints, and excel- 
lent in the earth. As he is born of incorruptible seed, so is he 
sustained by spiritual food, and has meat to eat which the world 
knows nothing of, and his drink is the sincere milk of the word, 
and wine of the kingdom. He sleeps in the lofty chamber, of 
divine tranquility, on a green bed of perfect love ; his pillow is 
made of promises, and round about and underneath him are 
the everlasting arms ; he breakfasts every morning on spiritu- 
al prayer, and sups every night on the same, having access by 
faith into that grace wherein he stands, and rejoicing in hope of 
the glory of God. He was a paradox to himself, but now he 
sees how it is ; as to the world they know him not, his happi- 
ness lay not exposed to common observation ; as a saint, he is 
one of God's hidden ones, a jewel among the rubbish, a pearl 
among pebbles, and precious among the vile ; he has put on the 
robe of salvation, the beautiful garment of gladness ; Jesus is 
his beauteous dress ; he is clothed with the sun, and the moon 
is under his feet where it should be ; he feels and knows, by 
happy experience, that he ha3 in heaven an enduring substance, 
and where his treasure is, there is bis heart also, so that 

Unchain'd and disengag'd from earthly dross, 

He treads the thorny footsteps of the Saviour's cross. 

His citizenship and conversation is in heaven ; he is entitled 
to all the privileges and immunities of the kingdom of grace 
and glory : grace rises gradually in his soul as the sun in the 
heavens, shining more and more unto the perfect day ; he is 
always ready to give an answer of the reason of the hope that 
is in him with meekness -and fear, yet it is his glory, like the 
primitive Christians, not to speak but live great things ; death 
is not terrible, neither does he dread judgment ; he is both hab- 
itually and actually ready, waiting till perferred from cross to 
crown, warfare to rest, and is taken into the joy of his Lord. 
With him numbered may I be, in time and to eternity. 



The character of an Honest Man. 

HE looks not to what he might do, but what he should. Jus- 
tice is his first guide ; the second law of his actions is ex- 
pedience. He had rather complain than offend ; and hates sin 
more for the indignity of it, than the danger ; his simple up- 
Tightness works in him that confidence which oft-times wrongs 
him, and gives advantage to the subtle, when he rather pities 
their faithlessness, than repents of his credulity. He hath but 
one heart, and that lies open to sight ; and were it not for dis- 
cretion, he never thinks ought whereof he would avoid a wit- 
ness : his word is his parchment, and his yea his oath, which 



The Character of the Faithful Mam; 145 

he will not violate for fear or for loss. The mis-haps of fol- 
lowing events may cause him to blame his providence, can nev- 
er cause hi.n to eat his promise ; nehher saith he, This I saw 
not, but, This I said* When he is made his friend's executor, 
he defrayeth debts, payeth legacies, and scorneth to gain by or- 
phan*, or to rarisact graves ; and therefore will be true to a dead 
friend, because he sees him not. All his dealings are square 
and above the board ; he bewrays the fault of what he sells, 
and restores the overseen gain of a false reckoning. He es- 
teems a bribe venomous, though it comes gilded over with the 
colour of gratuity. His cheeks are never stained with the 
blushes of recantation : neither doth his tongue falter to make 
good a lie, with the secret glosses of double or reserved senses ; 
and when his name is traduced, his innocency bears him out: 
-with courage ; then, lo. he goes on the plain way of truth, and 
•will either triumph in his integrity, or suffer with it. His con- 
science overrules his providence so as in all things, good or ill, he 
respects the nature of the actions, not the sequel : if he sees what 
he must do, let God see what shall follow. He never loadeth him- 
self with burdens above his strength, beyond his will ; and 
once bound, what he can he will do ; neither doth he will 
but what he can do. His ear is the sanctuary of his absent 
friend's name, of his present friend's secret ; neither of 
them can miscarry in his trust. He remembers the wrongs of 
his youth, and repays him with that usury which he himself 
■would not take. He would rather want than borrow, and beg 
than not to pay. His fair conditions are without dissembling, 
and he loves actions above words Finally, He hates falsehood 
■worse than death ; he is a faithful client of truth ; no man's 
onemy; and it is a question, whether more another man's 
friend or his own ; and if there were no heaven, yet he would 
be virtuous. 



The Character of the Faithful Man. 

HIS eyes have no other object but absent and invisible ; 
which they see so clearly, as that to them sense is blind ; 
that which is present they see not : If I may not rather say, 
that which is past or future, is present to them. Herein he 
exceeds all others, that to him nothing is impossible, nothing 
dfflkult, whether to bear or undertake. He walks every day 
•with his maker, and talks with him familiarly, and lives ever in 
heaven, and sees all earthly things beneath him. When he 
goes in to converse with God, he wears not his own cloaths ; 
but takes them still out of the rich wardrobe of his Redeemer, 
and then dares boldly press in and challenge a blessing. The 
celestial spirits do not scorn his company, yea his service. He 
<fcals in these worldly affairs as a stranger and hath his heart 
N n 



14* . TitE Ctf ARACTktt 6* tfHE FAIttMUL MAwJ 

ever at home ; without a written warrant he dare do nothing^ 
and with it any thing* His war is perpetual, without truce, 
without intermission* and his victory certain ; he meets with 
the infernal powers, and tramples 'hem under feet. The shield 
that he ever bears before him c*n neither be missed nor pierc- 
ed ; if his hand be wounded, yet his heart is safe ; he is often 
tripped, seldom foiled, never vanquished. He hath white hands* 
and a clear soul* fit 10 lodge G>d in, all the rooms whereof are 
set apart for his holiness ; iniquity hath oft called at the door, 
and cra\ed entertainment, but with a repulse ; or if sin of force 
will be his tenant, his Lord he cannot. His faults are few, and 
those he hath, God will not see. He is allied so high, that he 
dare call God father, his Saviour brother, heaven his patrimo- 
ny ; and thinks it no presumption to trust to the attendance of 
angels. His understanding is enlightened with the beams of di- 
vine truth ; God hath acquainted him with his will, and what he 
knows he dare confess ; -here is no more love in his heart, than 
liberty m his tongue. If torments stand betwixt him and 
Christ, if dea^b he contemns them 2 and if his own parents 
lie in his way to God, his holy carefulness makes them his 
ibotsveps". His experiments have drawn forth rules of confi- 
dence which he dares oppose against all the fears of distrust 
wherein lie thinks* it safe to charge God with what. he hath done^ 
with what he hath promised. Examples are his proofs, and 
inunces his demonstrations. Wh'-u hath God given which he 
cannot gfy'e? What have others suffered which he may not be 
enabled to endure ? Is he threatened banishment ? there he 
sees the dear Evangelist in.Patmos ; Cutting in pieces? he sees 
Isaiah under the s^w : Drowning ? he sees Jonas diving in the 
living gulph : Burning? lie sees the three children in the hofe 
■walk of the furnace : Devouring ? he sees Daniel in the sealed 
den, amidst his terrible companions : Stoning ? he sees the first 
martyr under bis heap of many grave stones : Pleading? lo there 
the Baptist's neck bleeding in Heroiias's platter. He emulates 
their p^in, their strength, their glory. He wearies not himself 
•with cares'; for he knows he lives not of his own cost ; noridly 
omitting means, but not using them with diffidence. In the 
midst of iil rumours and amazements, his countenance ching- 
eth no: ; for ne knows both whom he hath trusted, and whith- 
er death can lead him. He is not so sure he shall die, as that 
he shrill be restored ; and outfacelh his death with his resur- 
rection. Finally, he is rich in works ; busy in obedience, cheer- 
ful and unmoved in expectation, better with evils, in common 
opinion miserable/ but in true judgment more than a man. 

FINIS. 



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